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** The scope or design of the apostle in writing to the Romans
appears to have been, to answer the unbelieving, and to teach
the believing Jew; to confirm the Christian and to convert the
idolatrous Gentile; and to show the Gentile convert as equal
with the Jewish, in respect of his religious condition, and his
rank in the Divine favour. These several designs are brought
into on view, by opposing or arguing with the infidel or
unbelieving Jew, in favour of the Christian or believing
Gentile. The way of a sinner's acceptance with God, or
justification in his sight, merely by grace, through faith in
the righteousness of Christ, without distinction of nations, is
plainly stated. This doctrine is cleared from the objections
raised by Judaizing Christians, who were for making terms of
acceptance with God by a mixture of the law and the gospel, and
for shutting out the Gentiles from any share in the blessings of
salvation brought in by the Messiah. In the conclusion, holiness
is further enforced by practical exhortations.
 
* The apostle's commission. (1-7) Prays for the saints at Rome,
and expresses his desire to see them. (8-15) The gospel way of
justification by faith, for Jews and Gentiles. (16,17) The sins
of the Gentiles set forth. (18-32)
 
#1-7 The doctrine of which the apostle Paul wrote, set forth the
fulfilment of the promises by the prophets. It spoke of the Son
of God, even Jesus the Saviour, the promised Messiah, who came
from David as to his human nature, but was also declared to be
the Son of God, by the Divine power which raised him from the
dead. The Christian profession does not consist in a notional
knowledge or a bare assent, much less in perverse disputings,
but in obedience. And all those, and those only, are brought to
obedience of the faith, who are effectually called of Jesus
Christ. Here is, 1. The privilege of Christians; they are
beloved of God, and are members of that body which is beloved.
2. The duty of Christians; to be holy, hereunto are they called,
called to be saints. These the apostle saluted, by wishing them
grace to sanctify their souls, and peace to comfort their
hearts, as springing from the free mercy of God, the reconciled
Father of all believers, and coming to them through the Lord
Jesus Christ.

#8-15 We must show love for our friends, not only by praying for
them, but by praising God for them. As in our purposes, so in
our desires, we must remember to say, If the Lord will, #Jas
4:15|. Our journeys are made prosperous or otherwise, according
to the will of God. We should readily impart to others what God
has trusted to us, rejoicing to make others joyful, especially
taking pleasure in communing with those who believe the same
things with us. If redeemed by the blood, and converted by the
grace of the Lord Jesus, we are altogether his; and for his sake
we are debtors to all men, to do all the good we can. Such
services are our duty.

#16,17 In these verses the apostle opens the design of the whole
epistle, in which he brings forward a charge of sinfulness
against all flesh; declares the only method of deliverance from
condemnation, by faith in the mercy of God, through Jesus
Christ; and then builds upon it purity of heart, grateful
obedience, and earnest desires to improve in all those Christian
graces and tempers, which nothing but a lively faith in Christ
can bring forth. God is a just and holy God, and we are guilty
sinners. It is necessary that we have a righteousness to appear
in before him: there is such a righteousness brought in by the
Messiah, and made known in the gospel; a gracious method of
acceptance, notwithstanding the guilt of our sins. It is the
righteousness of Christ, who is God, coming from a satisfaction
of infinite value. Faith is all in all, both in the beginning
and progress of Christian life. It is not from faith to works,
as if faith put us into a justified state, and then works kept
us in it; but it is all along from faith to faith; it is faith
pressing forward, and gaining the victory over unbelief.

#18-25 The apostle begins to show that all mankind need the
salvation of the gospel, because none could obtain the favour of
God, or escape his wrath by their own works. For no man can
plead that he has fulfilled all his obligations to God and to
his neighbour; nor can any truly say that he has fully acted up
to the light afforded him. The sinfulness of man is described as
ungodliness against the laws of the first table, and
unrighteousness against those of the second. The cause of that
sinfulness is holding the truth in unrighteousness. All, more or
less, do what they know to be wrong, and omit what they know to
be right, so that the plea of ignorance cannot be allowed from
any. Our Creator's invisible power and Godhead are so clearly
shown in the works he has made, that even idolaters and wicked
Gentiles are left without excuse. They foolishly followed
idolatry; and rational creatures changed the worship of the
glorious Creator, for that of brutes, reptiles, and senseless
images. They wandered from God, till all traces of true religion
must have been lost, had not the revelation of the gospel
prevented it. For whatever may be pretended, as to the
sufficiency of man's reason to discover Divine truth and moral
obligation, or to govern the practice aright, facts cannot be
denied. And these plainly show that men have dishonoured God by
the most absurd idolatries and superstitions; and have degraded
themselves by the vilest affections and most abominable deeds.

#26-32 In the horrid depravity of the heathen, the truth of our
Lord's words was shown: "Light was come into the world, but men
loved darkness rather than light, because their deeds were evil;
for he that doeth evil hateth the light." The truth was not to
their taste. And we all know how soon a man will contrive,
against the strongest evidence, to reason himself out of the
belief of what he dislikes. But a man cannot be brought to
greater slavery than to be given up to his own lusts. As the
Gentiles did not like to keep God in their knowledge, they
committed crimes wholly against reason and their own welfare.
The nature of man, whether pagan or Christian, is still the
same; and the charges of the apostle apply more or less to the
state and character of men at all times, till they are brought
to full submission to the faith of Christ, and renewed by Divine
power. There never yet was a man, who had not reason to lament
his strong corruptions, and his secret dislike to the will of
God. Therefore this chapter is a call to self-examination, the
end of which should be, a deep conviction of sin, and of the
necessity of deliverance from a state of condemnation.
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* The Jews could not be justified by the law of Moses, any more
than the Gentiles by the law of nature. (1-16) The sins of the
Jews confuted all their vain confidence in their outward
privileges. (17-29)
 
#1-16 The Jews thought themselves a holy people, entitled to
their privileges by right, while they were unthankful,
rebellious, and unrighteous. But all who act thus, of every
nation, age, and description, must be reminded that the judgment
of God will be according to their real character. The case is so
plain, that we may appeal to the sinner's own thoughts. In every
wilful sin, there is contempt of the goodness of God. And though
the branches of man's disobedience are very various, all spring
from the same root. But in true repentance, there must be hatred
of former sinfulness, from a change wrought in the state of the
mind, which disposes it to choose the good and to refuse the
evil. It shows also a sense of inward wretchedness. Such is the
great change wrought in repentance, it is conversion, and is
needed by every human being. The ruin of sinners is their
walking after a hard and impenitent heart. Their sinful doings
are expressed by the strong words, "treasuring up wrath." In the
description of the just man, notice the full demand of the law.
It demands that the motives shall be pure, and rejects all
actions from earthly ambition or ends. In the description of the
unrighteous, contention is held forth as the principle of all
evil. The human will is in a state of enmity against God. Even
Gentiles, who had not the written law, had that within, which
directed them what to do by the light of nature. Conscience is a
witness, and first or last will bear witness. As they nature.
Conscience is a witness, and first or last will bear witness. As
they kept or broke these natural laws and dictates, their
consciences either acquitted or condemned them. Nothing speaks
more terror to sinners, and more comfort to saints, than that
Christ shall be the Judge. Secret services shall be rewarded,
secret sins shall be then punished, and brought to light.

#17-24 The apostle directs his discourse to the Jews, and shows
of what sins they were guilty, notwithstanding their profession
and vain pretensions. A believing, humble, thankful glorying in
God, is the root and sum of all religion. But proud,
vain-glorious boasting in God, and in the outward profession of
his name, is the root and sum of all hypocrisy. Spiritual pride
is the most dangerous of all kinds of pride. A great evil of the
sins professors is, the dishonour done to God and religion, by
their not living according to their profession. Many despise
their more ignorant neighbours who rest in a dead form of
godliness; yet themselves trust in a form of knowledge, equally
void of life and power, while some glory in the gospel, whose
unholy lives dishonour God, and cause his name to be blasphemed.

#25-29 No forms, ordinances, or notions can profit, without
regenerating grace, which will always lead to seeking an
interest in the righteousness of God by faith. For he is no more
a Christian now, than he was really a Jew of old, who is only
one outwardly: neither is that baptism, which is outward in the
flesh: but he is the real Christian, who is inwardly a true
believer, with an obedient faith. And the true baptism is that
of the heart, by the washing of regeneration and the renewal of
the Holy Ghost; bringing a spiritual frame of mind, and a
willing following of truth in its holy ways. Let us pray that we
may be made real Christians, not outwardly, but inwardly; in the
heart and spirit, not in the letter; baptized, not with water
only, but with the Holy Ghost; and let our praise be, not of
men, but of God.
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* Objections answered. (1-8) All mankind are sinners. (9-18)
Both Jews and Gentiles cannot be justified by their own deeds.
(19,20) It is owing to the free grace of God, through faith in
the righteousness of Christ, yet the law is not done away.
(21-31)
 
#1-8 The law could not save in or from sins, yet it gave the
Jews advantages for obtaining salvation. Their stated
ordinances, education in the knowledge of the true God and his
service, and many favours shown to the children of Abraham, all
were means of grace, and doubtless were made useful to the
conversion of many. But especially the Scriptures were committed
to them. Enjoyment of God's word and ordinances, is the chief
happiness of a people. But God's promises are made only to
believers; therefore the unbelief of some, or of many
professors, cannot make this faithfulness of no effect. He will
fulfil his promises to his people, and bring his threatened
vengeance upon unbelievers. God's judging the world, should for
ever silence all doubtings and reflections upon his justice. The
wickedness and obstinate unbelief of the Jews, proved man's need
of the righteousness of God by faith, and also his justice in
punishing for sin. Let us do evil, that good may come, is
oftener in the heart than in the mouth of sinners; for few thus
justify themselves in their wicked ways. The believer knows that
duty belongs to him, and events to God; and that he must not
commit any sin, or speak one falsehood, upon the hope, or even
assurance, that God may thereby glorify himself. If any speak
and act thus, their condemnation is just.

#9-18 Here again is shown that all mankind are under the guilt
of sin, as a burden; and under the government and dominion of
sin, as enslaved to it, to work wickedness. This is made plain
by several passages of Scripture from the Old Testament, which
describe the corrupt and depraved state of all men, till grace
restrain or change them. Great as our advantages are, these
texts describe multitudes who call themselves Christians. Their
principles and conduct prove that there is no fear of God before
their eyes. And where no fear of God is, no good is to be looked
for.

#19,20 It is in vain to seek for justification by the works of
the law. All must plead guilty. Guilty before God, is a dreadful
word; but no man can be justified by a law which condemns him
for breaking it. The corruption in our nature, will for ever
stop any justification by our own works.

#21-26 Must guilty man remain under wrath? Is the wound for ever
incurable? No; blessed be God, there is another way laid open
for us. This is the righteousness of God; righteousness of his
ordaining, and providing, and accepting. It is by that faith
which has Jesus Christ for its object; an anointed Saviour, so
Jesus Christ signifies. Justifying faith respects Christ as a
Saviour, in all his three anointed offices, as Prophet, Priest,
and King; trusting in him, accepting him, and cleaving to him:
in all these, Jews and Gentiles are alike welcome to God through
Christ. There is no difference, his righteousness is upon all
that believe; not only offered to them, but put upon them as a
crown, as a robe. It is free grace, mere mercy; there is nothing
in us to deserve such favours. It comes freely unto us, but
Christ bought it, and paid the price. And faith has special
regard to the blood of Christ, as that which made the atonement.
God, in all this, declares his righteousness. It is plain that
he hates sin, when nothing less than the blood of Christ would
satisfy for it. And it would not agree with his justice to
demand the debt, when the Surety has paid it, and he has
accepted that payment in full satisfaction.

#27-31 God will have the great work of the justification and
salvation of sinners carried on from first to last, so as to
shut out boasting. Now, if we were saved by our own works,
boasting would not be excluded. But the way of justification by
faith for ever shuts out boasting. Yet believers are not left to
be lawless; faith is a law, it is a working grace, wherever it
is in truth. By faith, not in this matter an act of obedience,
or a good work, but forming the relation between Christ and the
sinner, which renders it proper that the believer should be
pardoned and justified for the sake of the Saviour, and that the
unbeliever who is not thus united or related to him, should
remain under condemnation. The law is still of use to convince
us of what is past, and to direct us for the future. Though we
cannot be saved by it as a covenant, yet we own and submit to
it, as a rule in the hand of the Mediator.
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* The doctrine of justification by faith is shown by the case of
Abraham. (1-12) He received the promise through the
righteousness of faith. (13-22) And we are justified in the same
way of believing. (23-25)
 
#1-12 To meet the views of the Jews, the apostle first refers to
the example of Abraham, in whom the Jews gloried as their most
renowned forefather. However exalted in various respects, he had
nothing to boast in the presence of God, being saved by grace,
through faith, even as others. Without noticing the years which
passed before his call, and the failures at times in his
obedience, and even in his faith, it was expressly stated in
Scripture that "he believed God, and it was counted to him for
righteousness," #Ge 15:6|. From this example it is observed,
that if any man could work the full measure required by the law,
the reward must be reckoned as a debt, which evidently was not
the case even of Abraham, seeing faith was reckoned to him for
righteousness. When believers are justified by faith, "their
faith being counted for righteousness," their faith does not
justify them as a part, small or great, of their righteousness;
but as the appointed means of uniting them to Him who has chosen
as the name whereby he shall be called, "the Lord our
Righteousness." Pardoned people are the only blessed people. It
clearly appears from the Scripture, that Abraham was justified
several years before his circumcision. It is, therefore, plain
that this rite was not necessary in order to justification. It
was a sign of the original corruption of human nature. And it
was such a sign as was also an outward seal, appointed not only
to confirm God's promises to him and to his seed, and their
obligation to be the Lord's, but likewise to assure him of his
being already a real partaker of the righteousness of faith.
Thus Abraham was the spiritual forefather of all believers, who
walked after the example of his obedient faith. The seal of the
Holy Spirit in our sanctification, making us new creatures, is
the inward evidence of the righteousness of faith.

#13-22 The promise was made to Abraham long before the law. It
points at Christ, and it refers to the promise, #Ge 12:3|. In
Thee shall all families of the earth be blessed. The law worketh
wrath, by showing that every transgressor is exposed to the
Divine displeasure. As God intended to give men a title to the
promised blessings, so he appointed it to be by faith, that it
might be wholly of grace, to make it sure to all who were of the
like precious faith with Abraham, whether Jews or Gentiles, in
all ages. The justification and salvation of sinners, the taking
to himself the Gentiles who had not been a people, were a
gracious calling of things which are not, as though they were;
and this giving a being to things that were not, proves the
almighty power of God. The nature and power of Abraham's faith
are shown. He believed God's testimony, and looked for the
performance of his promise, firmly hoping when the case seemed
hopeless. It is weakness of faith, that makes a man lie poring
on the difficulties in the way of a promise. Abraham took it not
for a point that would admit of argument or debate. Unbelief is
at the bottom of all our staggerings at God's promises. The
strength of faith appeared in its victory over fears. God
honours faith; and great faith honours God. It was imputed to
him for righteousness. Faith is a grace that of all others gives
glory to God. Faith clearly is the instrument by which we
receive the righteousness of God, the redemption which is by
Christ; and that which is the instrument whereby we take or
receive it, cannot be the thing itself, nor can it be the gift
thereby taken and received. Abraham's faith did not justify him
by its own merit or value, but as giving him a part in Christ.

#23-25 The history of Abraham, and of his justification, was
recorded to teach men of after-ages; those especially to whom
the gospel was then made known. It is plain, that we are not
justified by the merit of our own works, but by faith in Jesus
Christ and his righteousness; which is the truth urged in this
and the foregoing chapter, as the great spring and foundation of
all comfort. Christ did meritoriously work our justification and
salvation by his death and passion, but the power and perfection
thereof, with respect to us, depend on his resurrection. By his
death he paid our debt, in his resurrection he received our
acquittance, #Isa 53:8|. When he was discharged, we, in Him and
together with Him, received the discharge from the guilt and
punishment of all our sins. This last verse is an abridgement or
summary of the whole gospel.
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* The happy effects of justification through faith in the
righteousness of Christ. (1-5) That we are reconciled by his
blood. (6-11) The fall of Adam brought all mankind into sin and
death. (12-14) The grace of God, through the righteousness of
Christ, has more power to bring salvation, than Adam's sin had
to bring misery, (15-19) as grace did superabound. (20,21)
 
#1-5 A blessed change takes place in the sinner's state, when he
becomes a true believer, whatever he has been. Being justified
by faith he has peace with God. The holy, righteous God, cannot
be at peace with a sinner, while under the guilt of sin.
Justification takes away the guilt, and so makes way for peace.
This is through our Lord Jesus Christ; through him as the great
Peace-maker, the Mediator between God and man. The saints' happy
state is a state of grace. Into this grace we are brought, which
teaches that we were not born in this state. We could not have
got into it of ourselves, but we are led into it, as pardoned
offenders. Therein we stand, a posture that denotes
perseverance; we stand firm and safe, upheld by the power of the
enemy. And those who have hope for the glory of God hereafter,
have enough to rejoice in now. Tribulation worketh patience, not
in and of itself, but the powerful grace of God working in and
with the tribulation. Patient sufferers have most of the Divine
consolations, which abound as afflictions abound. It works
needful experience of ourselves. This hope will not disappoint,
because it is sealed with the Holy Spirit as a Spirit of love.
It is the gracious work of the blessed Spirit to shed abroad the
love of God in the hearts of all the saints. A right sense of
God's love to us, will make us not ashamed, either of our hope,
or of our sufferings for him.

#6-11 Christ died for sinners; not only such as were useless,
but such as were guilty and hateful; such that their everlasting
destruction would be to the glory of God's justice. Christ died
to save us, not in our sins, but from our sins; and we were yet
sinners when he died for us. Nay, the carnal mind is not only an
enemy to God, but enmity itself, chap. #8:7; Col 1:21|. But God
designed to deliver from sin, and to work a great change. While
the sinful state continues, God loathes the sinner, and the
sinner loathes God, #Zec 11:8|. And that for such as these
Christ should die, is a mystery; no other such an instance of
love is known, so that it may well be the employment of eternity
to adore and wonder at it. Again; what idea had the apostle when
he supposed the case of some one dying for a righteous man? And
yet he only put it as a thing that might be. Was it not the
undergoing this suffering, that the person intended to be
benefitted might be released therefrom? But from what are
believers in Christ released by his death? Not from bodily
death; for that they all do and must endure. The evil, from
which the deliverance could be effected only in this astonishing
manner, must be more dreadful than natural death. There is no
evil, to which the argument can be applied, except that which
the apostle actually affirms, sin, and wrath, the punishment of
sin, determined by the unerring justice of God. And if, by
Divine grace, they were thus brought to repent, and to believe
in Christ, and thus were justified by the price of his
bloodshedding, and by faith in that atonement, much more through
Him who died for them and rose again, would they be kept from
falling under the power of sin and Satan, or departing finally
from him. The living Lord of all, will complete the purpose of
his dying love, by saving all true believers to the uttermost.
Having such a pledge of salvation in the love of God through
Christ, the apostle declared that believers not only rejoiced in
the hope of heaven, and even in their tribulations for Christ's
sake, but they gloried in God also, as their unchangeable Friend
and all-sufficient Portion, through Christ only.

#12-14 The design of what follows is plain. It is to exalt our
views respecting the blessings Christ has procured for us, by
comparing them with the evil which followed upon the fall of our
first father; and by showing that these blessings not only
extend to the removal of these evils, but far beyond. Adam
sinning, his nature became guilty and corrupted, and so came to
his children. Thus in him all have sinned. And death is by sin;
for death is the wages of sin. Then entered all that misery
which is the due desert of sin; temporal, spiritual, eternal
death. If Adam had not sinned, he had not died; but a sentence
of death was passed, as upon a criminal; it passed through all
men, as an infectious disease that none escape. In proof of our
union with Adam, and our part in his first transgression,
observe, that sin prevailed in the world, for many ages before
the giving of the law by Moses. And death reigned in that long
time, not only over adults who wilfully sinned, but also over
multitudes of infants, which shows that they had fallen in Adam
under condemnation, and that the sin of Adam extended to all his
posterity. He was a figure or type of Him that was to come as
Surety of a new covenant, for all who are related to Him.

#15-19 Through one man's offence, all mankind are exposed to
eternal condemnation. But the grace and mercy of God, and the
free gift of righteousness and salvation, are through Jesus
Christ, as man: yet the Lord from heaven has brought the
multitude of believers into a more safe and exalted state than
that from which they fell in Adam. This free gift did not place
them anew in a state of trial, but fixed them in a state of
justification, as Adam would have been placed, had he stood.
Notwithstanding the differences, there is a striking similarity.
As by the offence of one, sin and death prevailed to the
condemnation of all men, so by the righteousness of one, grace
prevailed to the justification of all related to Christ by
faith. Through the grace of God, the gift by grace has abounded
to many through Christ; yet multitudes choose to remain under
the dominion of sin and death, rather than to apply for the
blessings of the reign of grace. But Christ will in nowise cast
out any who are willing to come to him.

#20,21 By Christ and his righteousness, we have more and greater
privileges than we lost by the offence of Adam. The moral law
showed that many thoughts, tempers, words, and actions, were
sinful, thus transgressions were multiplied. Not making sin to
abound the more, but discovering the sinfulness of it, even as
the letting in a clearer light into a room, discovers the dust
and filth which were there before, but were not seen. The sin of
Adam, and the effect of corruption in us, are the abounding of
that offence which appeared on the entrance of the law. And the
terrors of the law make gospel comforts the more sweet. Thus God
the Holy Spirit has, by the blessed apostle, delivered to us a
most important truth, full of consolation, suited to our need as
sinners. Whatever one may have above another, every man is a
sinner against God, stands condemned by the law, and needs
pardon. A righteousness that is to justify cannot be made up of
a mixture of sin and holiness. There can be no title to an
eternal reward without a pure and spotless righteousness: let us
look for it, even to the righteousness of Christ.
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* Believers must die to sin, and live to God. (1,2) This is
urged by their Christian baptism and union with Christ. (3-10)
They are made alive to God. (11-15) And are freed from the
dominion of sin. (16-20) The end of sin is death, and of
holiness everlasting life. (21-23)
 
#1,2 The apostle is very full in pressing the necessity of
holiness. He does not explain away the free grace of the gospel,
but he shows that connexion between justification and holiness
are inseparable. Let the thought be abhorred, of continuing in
sin that grace may abound. True believers are dead to sin,
therefore they ought not to follow it. No man can at the same
time be both dead and alive. He is a fool who, desiring to be
dead unto sin, thinks he may live in it.

#3-10 Baptism teaches the necessity of dying to sin, and being
as it were buried from all ungodly and unholy pursuits, and of
rising to walk with God in newness of life. Unholy professors
may have had the outward sign of a death unto sin, and a new
birth unto righteousness, but they never passed from the family
of Satan to that of God. The corrupt nature, called the old man,
because derived from our first father Adam, is crucified with
Christ, in every true believer, by the grace derived from the
cross. It is weakened and in a dying state, though it yet
struggles for life, and even for victory. But the whole body of
sin, whatever is not according to the holy law of God, must be
done away, so that the believer may no more be the slave of sin,
but live to God, and find happiness in his service.

#11-15 The strongest motives against sin, and to enforce
holiness, are here stated. Being made free from the reign of
sin, alive unto God, and having the prospect of eternal life, it
becomes believers to be greatly concerned to advance thereto.
But, as unholy lusts are not quite rooted out in this life, it
must be the care of the Christian to resist their motions,
earnestly striving, that, through Divine grace, they may not
prevail in this mortal state. Let the thought that this state
will soon be at an end, encourage the true Christian, as to the
motions of lusts, which so often perplex and distress him. Let
us present all our powers to God, as weapons or tools ready for
the warfare, and work of righteousness, in his service. There is
strength in the covenant of grace for us. Sin shall not have
dominion. God's promises to us are more powerful and effectual
for mortifying sin, than our promises to God. Sin may struggle
in a real believer, and create him a great deal of trouble, but
it shall not have dominion; it may vex him, but it shall not
rule over him. Shall any take occasion from this encouraging
doctrine to allow themselves in the practice of any sin? Far be
such abominable thoughts, so contrary to the perfections of God,
and the design of his gospel, so opposed to being under grace.
What can be a stronger motive against sin than the love of
Christ? Shall we sin against so much goodness, and such love?

#16-20 Every man is the servant of the master to whose commands
he yields himself; whether it be the sinful dispositions of his
heart, in actions which lead to death, or the new and spiritual
obedience implanted by regeneration. The apostle rejoiced now
they obeyed from the heart the gospel, into which they were
delivered as into a mould. As the same metal becomes a new
vessel, when melted and recast in another mould, so the believer
has become a new creature. And there is great difference in the
liberty of mind and spirit, so opposite to the state of slavery,
which the true Christian has in the service of his rightful
Lord, whom he is enabled to consider as his Father, and himself
as his son and heir, by the adoption of grace. The dominion of
sin consists in being willingly slaves thereto, not in being
harassed by it as a hated power, struggling for victory. Those
who now are the servants of God, once were the slaves of sin.

#21-23 The pleasure and profit of sin do not deserve to be
called fruit. Sinners are but ploughing iniquity, sowing vanity,
and reaping the same. Shame came into the world with sin, and is
still the certain effect of it. The end of sin is death. Though
the way may seem pleasant and inviting, yet it will be
bitterness in the latter end. From this condemnation the
believer is set at liberty, when made free from sin. If the
fruit is unto holiness, if there is an active principle of true
and growing grace, the end will be everlasting life; a very
happy end! Though the way is up-hill, though it is narrow,
thorny, and beset, yet everlasting life at the end of it is
sure. The gift of God is eternal life. And this gift is through
Jesus Christ our Lord. Christ purchased it, prepared it,
prepares us for it, preserves us to it; he is the All in all in
our salvation.
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* Believers are united to Christ, that they may bring forth
fruit unto God. (1-6) The use and excellence of the law. (7-13)
The spiritual conflicts between corruption and grace in a
believer. (14-25)
 
#1-6 So long as a man continues under the law as a covenant, and
seeks justification by his own obedience, he continues the slave
of sin in some form. Nothing but the Spirit of life in Christ
Jesus, can make any sinner free from the law of sin and death.
Believers are delivered from that power of the law, which
condemns for the sins committed by them. And they are delivered
from that power of the law which stirs up and provokes the sin
that dwells in them. Understand this not of the law as a rule,
but as a covenant of works. In profession and privilege, we are
under a covenant of grace, and not under a covenant of works;
under the gospel of Christ, not under the law of Moses. The
difference is spoken of under the similitude or figure of being
married to a new husband. The second marriage is to Christ. By
death we are freed from obligation to the law as a covenant, as
the wife is from her vows to her husband. In our believing
powerfully and effectually, we are dead to the law, and have no
more to do with it than the dead servant, who is freed from his
master, has to do with his master's yoke. The day of our
believing, is the day of being united to the Lord Jesus. We
enter upon a life of dependence on him, and duty to him. Good
works are from union with Christ; as the fruitfulness of the
vine is the product of its being united to its roots; there is
no fruit to God, till we are united to Christ. The law, and the
greatest efforts of one under the law, still in the flesh, under
the power of corrupt principles, cannot set the heart right with
regard to the love of God, overcome worldly lusts, or give truth
and sincerity in the inward parts, or any thing that comes by
the special sanctifying influences of the Holy Spirit. Nothing
more than a formal obedience to the outward letter of any
precept, can be performed by us, without the renewing,
new-creating grace of the new covenant.

#7-13 There is no way of coming to that knowledge of sin, which
is necessary to repentance, and therefore to peace and pardon,
but by trying our hearts and lives by the law. In his own case
the apostle would not have known the sinfulness of his thoughts,
motives, and actions, but by the law. That perfect standard
showed how wrong his heart and life were, proving his sins to be
more numerous than he had before thought, but it did not contain
any provision of mercy or grace for his relief. He is ignorant
of human nature and the perverseness of his own heart, who does
not perceive in himself a readiness to fancy there is something
desirable in what is out of reach. We may perceive this in our
children, though self-love makes us blind to it in ourselves.
The more humble and spiritual any Christian is, the more clearly
will he perceive that the apostle describes the true believer,
from his first convictions of sin to his greatest progress in
grace, during this present imperfect state. St. Paul was once a
Pharisee, ignorant of the spirituality of the law, having some
correctness of character, without knowing his inward depravity.
When the commandment came to his conscience by the convictions
of the Holy Spirit, and he saw what it demanded, he found his
sinful mind rise against it. He felt at the same time the evil
of sin, his own sinful state, that he was unable to fulfil the
law, and was like a criminal when condemned. But though the evil
principle in the human heart produces sinful motions, and the
more by taking occasion of the commandment; yet the law is holy,
and the commandment holy, just, and good. It is not favourable
to sin, which it pursues into the heart, and discovers and
reproves in the inward motions thereof. Nothing is so good but a
corrupt and vicious nature will pervert it. The same heat that
softens wax, hardens clay. Food or medicine when taken wrong,
may cause death, though its nature is to nourish or to heal. The
law may cause death through man's depravity, but sin is the
poison that brings death. Not the law, but sin discovered by the
law, was made death to the apostle. The ruinous nature of sin,
and the sinfulness of the human heart, are here clearly shown.

#14-17 Compared with the holy rule of conduct in the law of God,
the apostle found himself so very far short of perfection, that
he seemed to be carnal; like a man who is sold against his will
to a hated master, from whom he cannot set himself at liberty. A
real Christian unwillingly serves this hated master, yet cannot
shake off the galling chain, till his powerful and gracious
Friend above, rescues him. The remaining evil of his heart is a
real and humbling hinderance to his serving God as angels do and
the spirits of just made perfect. This strong language was the
result of St. Paul's great advance in holiness, and the depth of
his self-abasement and hatred of sin. If we do not understand
this language, it is because we are so far beneath him in
holiness, knowledge of the spirituality of God's law, and the
evil of our own hearts, and hatred of moral evil. And many
believers have adopted the apostle's language, showing that it
is suitable to their deep feelings of abhorrence of sin, and
self-abasement. The apostle enlarges on the conflict he daily
maintained with the remainder of his original depravity. He was
frequently led into tempers, words, or actions, which he did not
approve or allow in his renewed judgement and affections. By
distinguishing his real self, his spiritual part, from the self,
or flesh, in which sin dwelt, and by observing that the evil
actions were done, not by him, but by sin dwelling in him, the
apostle did not mean that men are not accountable for their
sins, but he teaches the evil of their sins, by showing that
they are all done against reason and conscience. Sin dwelling in
a man, does not prove its ruling, or having dominion over him.
If a man dwells in a city, or in a country, still he may not
rule there.

#18-22 The more pure and holy the heart is, it will have the
more quick feeling as to the sin that remains in it. The
believer sees more of the beauty of holiness and the excellence
of the law. His earnest desires to obey, increase as he grows in
grace. But the whole good on which his will is fully bent, he
does not do; sin ever springing up in him, through remaining
corruption, he often does evil, though against the fixed
determination of his will. The motions of sin within grieved the
apostle. If by the striving of the flesh against the Spirit, was
meant that he could not do or perform as the Spirit suggested,
so also, by the effectual opposition of the Spirit, he could not
do what the flesh prompted him to do. How different this case
from that of those who make themselves easy with regard to the
inward motions of the flesh prompting them to evil; who, against
the light and warning of conscience, go on, even in outward
practice, to do evil, and thus, with forethought, go on in the
road to perdition! For as the believer is under grace, and his
will is for the way of holiness, he sincerely delights in the
law of God, and in the holiness which it demands, according to
his inward man; that new man in him, which after God is created
in true holiness.

#23-25 This passage does not represent the apostle as one that
walked after the flesh, but as one that had it greatly at heart,
not to walk so. And if there are those who abuse this passage,
as they also do the other Scriptures, to their own destruction,
yet serious Christians find cause to bless God for having thus
provided for their support and comfort. We are not, because of
the abuse of such as are blinded by their own lusts, to find
fault with the scripture, or any just and well warranted
interpretation of it. And no man who is not engaged in this
conflict, can clearly understand the meaning of these words, or
rightly judge concerning this painful conflict, which led the
apostle to bemoan himself as a wretched man, constrained to what
he abhorred. He could not deliver himself; and this made him the
more fervently thank God for the way of salvation revealed
through Jesus Christ, which promised him, in the end,
deliverance from this enemy. So then, says he, I myself, with my
mind, my prevailing judgement, affections, and purposes, as a
regenerate man, by Divine grace, serve and obey the law of God;
but with the flesh, the carnal nature, the remains of depravity,
I serve the law of sin, which wars against the law of my mind.
Not serving it so as to live in it, or to allow it, but as
unable to free himself from it, even in his very best state, and
needing to look for help and deliverance out of himself. It is
evident that he thanks God for Christ, as our deliverer, as our
atonement and righteousness in himself, and not because of any
holiness wrought in us. He knew of no such salvation, and
disowned any such title to it. He was willing to act in all
points agreeable to the law, in his mind and conscience, but was
hindered by indwelling sin, and never attained the perfection
the law requires. What can be deliverance for a man always
sinful, but the free grace of God, as offered in Christ Jesus?
The power of Divine grace, and of the Holy Spirit, could root
out sin from our hearts even in this life, if Divine wisdom had
not otherwise thought fit. But it is suffered, that Christians
might constantly feel, and understand thoroughly, the wretched
state from which Divine grace saves them; might be kept from
trusting in themselves; and might ever hold all their
consolation and hope, from the rich and free grace of God in
Christ.
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* The freedom of believers from condemnation. (1-9) Their
privileges as being the children of God. (10-17) Their hopeful
prospects under tribulations. (18-25) Their assistance from the
Spirit in prayer. (26,27) Their interest in the love of God.
(28-31) Their final triumph, through Christ. (32-39)

#1-9 Believers may be chastened of the Lord, but will not be
condemned with the world. By their union with Christ through
faith, they are thus secured. What is the principle of their
walk; the flesh or the Spirit, the old or the new nature,
corruption or grace? For which of these do we make provision, by
which are we governed? The unrenewed will is unable to keep any
commandment fully. And the law, besides outward duties, requires
inward obedience. God showed abhorrence of sin by the sufferings
of his Son in the flesh, that the believer's person might be
pardoned and justified. Thus satisfaction was made to Divine
justice, and the way of salvation opened for the sinner. By the
Spirit the law of love is written upon the heart, and though the
righteousness of the law is not fulfilled by us, yet, blessed be
God, it is fulfilled in us; there is that in all true believers,
which answers the intention of the law. The favour of God, the
welfare of the soul, the concerns of eternity, are the things of
the Spirit, which those that are after the Spirit do mind. Which
way do our thoughts move with most pleasure? Which way go our
plans and contrivances? Are we most wise for the world, or for
our souls? Those that live in pleasure are dead, #1Ti 5:6|. A
sanctified soul is a living soul; and that life is peace. The
carnal mind is not only an enemy to God, but enmity itself. The
carnal man may, by the power of Divine grace, be made subject to
the law of God, but the carnal mind never can; that must be
broken and driven out. We may know our real state and character
by inquiring whether we have the Spirit of God and Christ, or
not, ver. 9. Ye are not in the flesh, but in the Spirit. Having
the Spirit of Christ, means having a turn of mind in some degree
like the mind that was in Christ Jesus, and is to be shown by a
life and conversation suitable to his precepts and example.

#10-17 If the Spirit be in us, Christ is in us. He dwells in the
heart by faith. Grace in the soul is its new nature; the soul is
alive to God, and has begun its holy happiness which shall
endure for ever. The righteousness of Christ imputed, secures
the soul, the better part, from death. From hence we see how
much it is our duty to walk, not after the flesh, but after the
Spirit. If any habitually live according to corrupt lustings,
they will certainly perish in their sins, whatever they profess.
And what can a worldly life present, worthy for a moment to be
put against this noble prize of our high calling? Let us then,
by the Spirit, endeavour more and more to mortify the flesh.
Regeneration by the Holy Spirit brings a new and Divine life to
the soul, though in a feeble state. And the sons of God have the
Spirit to work in them the disposition of children; they have
not the spirit of bondage, which the Old Testament church was
under, through the darkness of that dispensation. The Spirit of
adoption was not then plentifully poured out. Also it refers to
that spirit of bondage, under which many saints were at their
conversion. Many speak peace to themselves, to whom God does not
speak peace. But those who are sanctified, have God's Spirit
witnessing with their spirits, in and by his speaking peace to
the soul. Though we may now seem to be losers for Christ, we
shall not, we cannot, be losers by him in the end.

#18-25 The sufferings of the saints strike no deeper than the
things of time, last no longer than the present time, are light
afflictions, and but for a moment. How vastly different are the
sentence of the word and the sentiment of the world, concerning
the sufferings of this present time! Indeed the whole creation
seems to wait with earnest expectation for the period when the
children of God shall be manifested in the glory prepared for
them. There is an impurity, deformity, and infirmity, which has
come upon the creature by the fall of man. There is an enmity of
one creature to another. And they are used, or abused rather, by
men as instruments of sin. Yet this deplorable state of the
creation is in hope. God will deliver it from thus being held in
bondage to man's depravity. The miseries of the human race,
through their own and each other's wickedness, declare that the
world is not always to continue as it is. Our having received
the first-fruits of the Spirit, quickens our desires, encourages
our hopes, and raises our expectations. Sin has been, and is,
the guilty cause of all the suffering that exists in the
creation of God. It has brought on the woes of earth; it has
kindled the flames of hell. As to man, not a tear has been shed,
not a groan has been uttered, not a pang has been felt, in body
or mind, that has not come from sin. This is not all; sin is to
be looked at as it affects the glory of God. Of this how
fearfully regardless are the bulk of mankind! Believers have
been brought into a state of safety; but their comfort consists
rather in hope than in enjoyment. From this hope they cannot be
turned by the vain expectation of finding satisfaction in the
things of time and sense. We need patience, our way is rough and
long; but He that shall come, will come, though he seems to
tarry.

#26,27 Though the infirmities of Christians are many and great,
so that they would be overpowered if left to themselves, yet the
Holy Spirit supports them. The Spirit, as an enlightening
Spirit, teaches us what to pray for; as a sanctifying Spirit,
works and stirs up praying graces; as a comforting Spirit,
silences our fears, and helps us over all discouragements. The
Holy Spirit is the spring of all desires toward God, which are
often more than words can utter. The Spirit who searches the
hearts, can perceive the mind and will of the spirit, the
renewed mind, and advocates his cause. The Spirit makes
intercession to God, and the enemy prevails not.

#28-31 That is good for the saints which does their souls good.
Every providence tends to the spiritual good of those that love
God; in breaking them off from sin, bringing them nearer to God,
weaning them from the world, and fitting them for heaven. When
the saints act out of character, corrections will be employed to
bring them back again. And here is the order of the causes of
our salvation, a golden chain, one which cannot be broken. 1.
Whom he did foreknow, he also did predestinate to be conformed
to the image of his Son. All that God designed for glory and
happiness as the end, he decreed to grace and holiness as the
way. The whole human race deserved destruction; but for reasons
not perfectly known to us, God determined to recover some by
regeneration and the power of his grace. He predestinated, or
before decreed, that they should be conformed to the image of
his Son. In this life they are in part renewed, and walk in his
steps. 2. Whom he did predestinate, them he also called. It is
an effectual call, from self and earth to God, and Christ, and
heaven, as our end; from sin and vanity to grace and holiness,
as our way. This is the gospel call. The love of God, ruling in
the hearts of those who once were enemies to him, proves that
they have been called according to his purpose. 3. Whom he
called, them he also justified. None are thus justified but
those that are effectually called. Those who stand out against
the gospel call, abide under guilt and wrath. 4. Whom he
justified, them he also glorified. The power of corruption being
broken in effectual calling, and the guilt of sin removed in
justification, nothing can come between that soul and glory.
This encourages our faith and hope; for, as for God, his way,
his work, is perfect. The apostle speaks as one amazed, and
swallowed up in admiration, wondering at the height and depth,
and length and breadth, of the love of Christ, which passeth
knowledge. The more we know of other things, the less we wonder;
but the further we are led into gospel mysteries, the more we
are affected by them. While God is for us, and we keep in his
love, we may with holy boldness defy all the powers of darkness.

#32-39 All things whatever, in heaven and earth, are not so
great a display of God's free love, as the gift of his coequal
Son to be the atonement on the cross for the sin of man; and all
the rest follows upon union with him, and interest in him. All
things, all which can be the causes or means of any real good to
the faithful Christian. He that has prepared a crown and a
kingdom for us, will give us what we need in the way to it. Men
may justify themselves, though the accusations are in full force
against them; but if God justifies, that answers all. By Christ
we are thus secured. By the merit of his death he paid our debt.
Yea, rather that is risen again. This is convincing evidence
that Divine justice was satisfied. We have such a Friend at the
right hand of God; all power is given to him. He is there,
making intercession. Believer! does your soul say within you, Oh
that he were mine! and oh that I were his; that I could please
him and live to him! Then do not toss your spirit and perplex
your thoughts in fruitless, endless doubtings, but as you are
convinced of ungodliness, believe on Him who justifies the
ungodly. You are condemned, yet Christ is dead and risen. Flee
to Him as such. God having manifested his love in giving his own
Son for us, can we think that any thing should turn aside or do
away that love? Troubles neither cause nor show any abatement of
his love. Whatever believers may be separated from, enough
remains. None can take Christ from the believer: none can take
the believer from Him; and that is enough. All other hazards
signify nothing. Alas, poor sinners! though you abound with the
possessions of this world, what vain things are they! Can you
say of any of them, Who shall separate us? You may be removed
from pleasant dwellings, and friends, and estates. You may even
live to see and seek your parting. At last you must part, for
you must die. Then farewell, all this world accounts most
valuable. And what hast thou left, poor soul, who hast not
Christ, but that which thou wouldest gladly part with, and canst
not; the condemning guilt of all thy sins! But the soul that is
in Christ, when other things are pulled away, cleaves to Christ,
and these separations pain him not. Yea, when death comes, that
breaks all other unions, even that of the soul and body, it
carries the believer's soul into the nearest union with its
beloved Lord Jesus, and the full enjoyment of him for ever.
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* The apostle's concern that his countrymen were strangers to
the gospel. (1-5) The promises are made good to the spiritual
seed of Abraham. (6-13) Answers to objections against God's
sovereign conduct, in exercising mercy and justice. (14-24) This
sovereignty is in God's dealing both with Jews and Gentiles.
(25-29) The falling short of the Jews is owing to their seeking
justification, not by faith, but by the works of the law.
(30-33)
 
#1-5 Being about to discuss the rejection of the Jews and the
calling of the Gentiles, and to show that the whole agrees with
the sovereign electing love of God, the apostle expresses
strongly his affection for his people. He solemnly appeals to
Christ; and his conscience, enlightened and directed by the Holy
Spirit, bore witness to his sincerity. He would submit to be
treated as "accursed," to be disgraced, crucified; and even for
a time be in the deepest horror and distress; if he could rescue
his nation from the destruction about to come upon them for
their obstinate unbelief. To be insensible to the eternal
condition of our fellow-creatures, is contrary both to the love
required by the law, and the mercy of the gospel. They had long
been professed worshippers of Jehovah. The law, and the national
covenant which was grounded thereon, belonged to them. The
temple worship was typical of salvation by the Messiah, and the
means of communion with God. All the promises concerning Christ
and his salvation were given to them. He is not only over all,
as Mediator, but he is God blessed for ever.

#6-13 The rejection of the Jews by the gospel dispensation, did
not break God's promise to the patriarchs. The promises and
threatenings shall be fulfilled. Grace does not run in the
blood; nor are saving benefits always found with outward church
privileges. Not only some of Abraham's seed were chosen, and
others not, but God therein wrought according to the counsel of
his own will. God foresaw both Esau and Jacob as born in sin, by
nature children of wrath even as others. If left to themselves
they would have continued in sin through life; but for wise and
holy reasons, not made known to us, he purposed to change
Jacob's heart, and to leave Esau to his perverseness. This
instance of Esau and Jacob throws light upon the Divine conduct
to the fallen race of man. The whole Scripture shows the
difference between the professed Christian and the real
believer. Outward privileges are bestowed on many who are not
the children of God. There is, however, full encouragement to
diligent use of the means of grace which God has appointed.

#14-24 Whatever God does, must be just. Wherein the holy, happy
people of God differ from others, God's grace alone makes them
differ. In this preventing, effectual, distinguishing grace, he
acts as a benefactor, whose grace is his own. None have deserved
it; so that those who are saved, must thank God only; and those
who perish, must blame themselves only, #Hos 13:9|. God is bound
no further than he has been pleased to bind himself by his own
covenant and promise, which is his revealed will. And this is,
that he will receive, and not cast out, those that come to
Christ; but the drawing of souls in order to that coming, is an
anticipating, distinguishing favour to whom he will. Why does he
yet find fault? This is not an objection to be made by the
creature against his Creator, by man against God. The truth, as
it is in Jesus, abases man as nothing, as less than nothing, and
advances God as sovereign Lord of all. Who art thou that art so
foolish, so feeble, so unable to judge the Divine counsels? It
becomes us to submit to him, not to reply against him. Would not
men allow the infinite God the same sovereign right to manage
the affairs of the creation, as the potter exercises in
disposing of his clay, when of the same lump he makes one vessel
to a more honourable, and one to a meaner use? God could do no
wrong, however it might appear to men. God will make it appear
that he hates sin. Also, he formed vessels filled with mercy.
Sanctification is the preparation of the soul for glory. This is
God's work. Sinners fit themselves for hell, but it is God who
prepares saints for heaven; and all whom God designs for heaven
hereafter, he fits for heaven now. Would we know who these
vessels of mercy are? Those whom God has called; and these not
of the Jews only, but of the Gentiles. Surely there can be no
unrighteousness in any of these Divine dispensations. Nor in
God's exercising long-suffering, patience, and forbearance
towards sinners under increasing guilt, before he brings utter
destruction upon them. The fault is in the hardened sinner
himself. As to all who love and fear God, however such truths
appear beyond their reason to fathom, yet they should keep
silence before him. It is the Lord alone who made us to differ;
we should adore his pardoning mercy and new-creating grace, and
give diligence to make our calling and election sure.

#25-29 The rejecting of the Jews, and the taking in the
Gentiles, were foretold in the Old Testament. It tends very much
to the clearing of a truth, to observe how the Scripture is
fulfilled in it. It is a wonder of Divine power and mercy that
there are any saved: for even those left to be a seed, if God
had dealt with them according to their sins, had perished with
the rest. This great truth this Scripture teaches us. Even among
the vast number of professing Christians it is to be feared that
only a remnant will be saved.

#30-33 The Gentiles knew not their guilt and misery, therefore
were not careful to procure a remedy. Yet they attained to
righteousness by faith. Not by becoming proselytes to the Jewish
religion, and submitting to the ceremonial law; but by embracing
Christ, and believing in him, and submitting to the gospel. The
Jews talked much of justification and holiness, and seemed very
ambitious to be the favourites of God. They sought, but not in
the right way, not in the humbling way, not in the appointed
way. Not by faith, not by embracing Christ, depending upon
Christ, and submitting to the gospel. They expected
justification by observing the precepts and ceremonies of the
law of Moses. The unbelieving Jews had a fair offer of
righteousness, life, and salvation, made them upon gospel terms,
which they did not like, and would not accept. Have we sought to
know how we may be justified before God, seeking that blessing
in the way here pointed out, by faith in Christ, as the Lord our
Righteousness? Then we shall not be ashamed in that awful day,
when all refuges of lies shall be swept away, and the Divine
wrath shall overflow every hiding-place but that which God hath
prepared in his own Son.
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* The apostle's earnest desire for the salvation of the Jews.
(1-4) The difference between the righteousness of the law, and
the righteousness of faith. (5-11) The Gentiles stand on a level
with the Jews, in justification and salvation. (12-17) The Jews
might know this from Old Testament prophecies. (18-21)
 
#1-4 The Jews built on a false foundation, and refused to come
to Christ for free salvation by faith, and numbers in every age
do the same in various ways. The strictness of the law showed
men their need of salvation by grace, through faith. And the
ceremonies shadowed forth Christ as fulfilling the
righteousness, and bearing the curse of the law. So that even
under the law, all who were justified before God, obtained that
blessing by faith, whereby they were made partakers of the
perfect righteousness of the promised Redeemer. The law is not
destroyed, nor the intention of the Lawgiver disappointed; but
full satisfaction being made by the death of Christ for our
breach of the law, the end is gained. That is, Christ has
fulfilled the whole law, therefore whoever believeth in him, is
counted just before God, as much as though he had fulfilled the
whole law himself. Sinners never could go on in vain fancies of
their own righteousness, if they knew the justice of God as a
Governor, or his righteousness as a Saviour.

#5-11 The self-condemned sinner need not perplex himself how
this righteousness may be found. When we speak of looking upon
Christ, and receiving, and feeding upon him, it is not Christ in
heaven, nor Christ in the deep, that we mean; but Christ in the
promise, Christ offered in the word. Justification by faith in
Christ is a plain doctrine. It is brought before the mind and
heart of every one, thus leaving him without excuse for
unbelief. If a man confessed faith in Jesus, as the Lord and
Saviour of lost sinners, and really believed in his heart that
God had raised him from the dead, thus showing that he had
accepted the atonement, he should be saved by the righteousness
of Christ, imputed to him through faith. But no faith is
justifying which is not powerful in sanctifying the heart, and
regulating all its affections by the love of Christ. We must
devote and give up to God our souls and our bodies: our souls in
believing with the heart, and our bodies in confessing with the
mouth. The believer shall never have cause to repent his
confident trust in the Lord Jesus. Of such faith no sinner shall
be ashamed before God; and he ought to glory in it before men.

#12-17 There is not one God to the Jews, more kind, and another
to the Gentiles, who is less kind; the Lord is a Father to all
men. The promise is the same to all, who call on the name of the
Lord Jesus as the Son of God, as God manifest in the flesh. All
believers thus call upon the Lord Jesus, and none else will do
so humbly or sincerely. But how should any call on the Lord
Jesus, the Divine Saviour, who had not heard of him? And what is
the life of a Christian but a life of prayer? It shows that we
feel our dependence on him, and are ready to give up ourselves
to him, and have a believing expectation of our all from him. It
was necessary that the gospel should be preached to the
Gentiles. Somebody must show them what they are to believe. How
welcome the gospel ought to be to those to whom it was preached!
The gospel is given, not only to be known and believed, but to
be obeyed. It is not a system of notions, but a rule of
practice. The beginning, progress, and strength of faith is by
hearing. But it is only hearing the word, as the word of God
that will strengthen faith.

#18-21 Did not the Jews know that the Gentiles were to be called
in? They might have known it from Moses and Isaiah. Isaiah
speaks plainly of the grace and favour of God, as going before
in the receiving of the Gentiles. Was not this our own case? Did
not God begin in love, and make himself known to us when we did
not ask after him? The patience of God towards provoking sinners
is wonderful. The time of God's patience is called a day, light
as day, and fit for work and business; but limited as a day, and
there is a night at the end of it. God's patience makes man's
disobedience worse, and renders that the more sinful. We may
wonder at the mercy of God, that his goodness is not overcome by
man's badness; we may wonder at the wickedness of man, that his
badness is not overcome by God's goodness. And it is a matter of
joy to think that God has sent the message of grace to so many
millions, by the wide spread of his gospel.
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* The rejection of the Jews is not universal. (1-10) God
overruled their unbelief for making the Gentiles partakers of
gospel privileges. (11-21) The Gentiles cautioned against pride
and unbelief, The Jews shall be called as a nation, and brought
into God's visible covenant again. (22-32) A solemn adoring of
the wisdom, goodness, and justice of God. (33-36)
 
#1-10 There was a chosen remnant of believing Jews, who had
righteousness and life by faith in Jesus Christ. These were kept
according to the election of grace. If then this election was of
grace, it could not be of works, either performed or foreseen.
Every truly good disposition in a fallen creature must be the
effect, therefore it cannot be the cause, of the grace of God
bestowed on him. Salvation from the first to the last must be
either of grace or of debt. These things are so directly
contrary to each other that they cannot be blended together. God
glorifies his grace by changing the hearts and tempers of the
rebellious. How then should they wonder and praise him! The
Jewish nation were as in a deep sleep, without knowledge of
their danger, or concern about it; having no sense of their need
of the Saviour, or of their being upon the borders of eternal
ruin. David, having by the Spirit foretold the sufferings of
Christ from his own people, the Jews, foretells the dreadful
judgments of God upon them for it, #Ps 69|. This teaches us how
to understand other prayers of David against his enemies; they
are prophecies of the judgments of God, not expressions of his
own anger. Divine curses will work long; and we have our eyes
darkened, if we are bowed down in worldly-mindedness.

#11-21 The gospel is the greatest riches of every place where it
is. As therefore the righteous rejection of the unbelieving
Jews, was the occasion of so large a multitude of the Gentiles
being reconciled to God, and at peace with him; the future
receiving of the Jews into the church would be such a change, as
would resemble a general resurrection of the dead in sin to a
life of righteousness. Abraham was as the root of the church.
The Jews continued branches of this tree till, as a nation, they
rejected the Messiah; after that, their relation to Abraham and
to God was, as it were, cut off. The Gentiles were grafted into
this tree in their room; being admitted into the church of God.
Multitudes were made heirs of Abraham's faith, holiness and
blessedness. It is the natural state of every one of us, to be
wild by nature. Conversion is as the grafting in of wild
branches into the good olive. The wild olive was often ingrafted
into the fruitful one when it began to decay, and this not only
brought forth fruit, but caused the decaying olive to revive and
flourish. The Gentiles, of free grace, had been grafted in to
share advantages. They ought therefore to beware of
self-confidence, and every kind of pride or ambition; lest,
having only a dead faith, and an empty profession, they should
turn from God, and forfeit their privileges. If we stand at all,
it is by faith; we are guilty and helpless in ourselves, and are
to be humble, watchful, afraid of self-deception, or of being
overcome by temptation. Not only are we at first justified by
faith, but kept to the end in that justified state by faith
only; yet, by a faith which is not alone, but which worketh by
love to God and man.

#22-32 Of all judgments, spiritual judgments are the sorest; of
these the apostle is here speaking. The restoration of the Jews
is, in the course of things, far less improbable than the call
of the Gentiles to be the children of Abraham; and though others
now possess these privileges, it will not hinder their being
admitted again. By rejecting the gospel, and by their
indignation at its being preached to the Gentiles, the Jews were
become enemies to God; yet they are still to be favoured for the
sake of their pious fathers. Though at present they are enemies
to the gospel, for their hatred to the Gentiles; yet, when God's
time is come, that will no longer exist, and God's love to their
fathers will be remembered. True grace seeks not to confine
God's favour. Those who find mercy themselves, should endeavour
that through their mercy others also may obtain mercy. Not that
the Jews will be restored to have their priesthood, and temple,
and ceremonies again; an end is put to all these; but they are
to be brought to believe in Christ, the true become one
sheep-fold with the Gentiles, under Christ the Great Shepherd.
The captivities of Israel, their dispersion, and their being
shut out from the church, are emblems of the believer's
corrections for doing wrong; and the continued care of the Lord
towards that people, and the final mercy and blessed restoration
intended for them, show the patience and love of God.

#33-36 The apostle Paul knew the mysteries of the kingdom of God
as well as ever any man; yet he confesses himself at a loss; and
despairing to find the bottom, he humbly sits down at the brink,
and adores the depth. Those who know most in this imperfect
state, feel their own weakness most. There is not only depth in
the Divine counsels, but riches; abundance of that which is
precious and valuable. The Divine counsels are complete; they
have not only depth and height, but breadth and length, #Eph
3:18|, and that passing knowledge. There is that vast distance
and disproportion between God and man, between the Creator and
the creature, which for ever shuts us from knowledge of his
ways. What man shall teach God how to govern the world? The
apostle adores the sovereignty of the Divine counsels. All
things in heaven and earth, especially those which relate to our
salvation, that belong to our peace, are all of him by way of
creation, through him by way of providence, that they may be to
him in their end. Of God, as the Spring and Fountain of all;
through Christ, to God, as the end. These include all God's
relations to his creatures; if all are of Him, and through Him,
all should be to Him, and for Him. Whatever begins, let God's
glory be the end: especially let us adore him when we talk of
the Divine counsels and actings. The saints in heaven never
dispute, but always praise.
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* Believers are to dedicate themselves to God. (1,2) To be
humble, and faithfully to use their spiritual gifts, in their
respective stations. (3-8) Exhortations to various duties.
(9-16) And to peaceable conduct towards all men, with
forbearance and benevolence. (17-21)
 
#1,2 The apostle having closed the part of his epistle wherein
he argues and proves various doctrines which are practically
applied, here urges important duties from gospel principles. He
entreated the Romans, as his brethren in Christ, by the mercies
of God, to present their bodies as a living sacrifice to Him.
This is a powerful appeal. We receive from the Lord every day
the fruits of his mercy. Let us render ourselves; all we are,
all we have, all we can do: and after all, what return is it for
such very rich receivings? It is acceptable to God: a reasonable
service, which we are able and ready to give a reason for, and
which we understand. Conversion and sanctification are the
renewing of the mind; a change, not of the substance, but of the
qualities of the soul. The progress of sanctification, dying to
sin more and more, and living to righteousness more and more, is
the carrying on this renewing work, till it is perfected in
glory. The great enemy to this renewal is, conformity to this
world. Take heed of forming plans for happiness, as though it
lay in the things of this world, which soon pass away. Do not
fall in with the customs of those who walk in the lusts of the
flesh, and mind earthly things. The work of the Holy Ghost first
begins in the understanding, and is carried on to the will,
affections, and conversation, till there is a change of the
whole man into the likeness of God, in knowledge, righteousness,
and true holiness. Thus, to be godly, is to give up ourselves to
God.

#3-8 Pride is a sin in us by nature; we need to be cautioned and
armed against it. All the saints make up one body in Christ, who
is the Head of the body, and the common Centre of their unity.
In the spiritual body, some are fitted for and called to one
sort of work; others for another sort of work. We are to do all
the good we can, one to another, and for the common benefit. If
we duly thought about the powers we have, and how far we fail
properly to improve them, it would humble us. But as we must not
be proud of our talents, so we must take heed lest, under a
pretence of humility and self-denial, we are slothful in laying
out ourselves for the good of others. We must not say, I am
nothing, therefore I will sit still, and do nothing; but, I am
nothing in myself, and therefore I will lay out myself to the
utmost, in the strength of the grace of Christ. Whatever our
gifts or situations may be, let us try to employ ourselves
humbly, diligently, cheerfully, and in simplicity; not seeking
our own credit or profit, but the good of many, for this world
and that which is to come.

#9-16 The professed love of Christians to each other should be
sincere, free from deceit, and unmeaning and deceitful
compliments. Depending on Divine grace, they must detest and
dread all evil, and love and delight in whatever is kind and
useful. We must not only do that which is good, but we must
cleave to it. All our duty towards one another is summed up in
one word, love. This denotes the love of parents to their
children; which is more tender and natural than any other;
unforced, unconstrained. And love to God and man, with zeal for
the gospel, will make the wise Christian diligent in all his
wordly business, and in gaining superior skill. God must be
served with the spirit, under the influences of the Holy Spirit.
He is honoured by our hope and trust in him, especially when we
rejoice in that hope. He is served, not only by working for him,
but by sitting still quietly, when he calls us to suffer.
Patience for God's sake, is true piety. Those that rejoice in
hope, are likely to be patient in tribulation. We should not be
cold in the duty of prayer, nor soon weary of it. Not only must
there be kindness to friends and brethren, but Christians must
not harbour anger against enemies. It is but mock love, which
rests in words of kindness, while our brethren need real
supplies, and it is in our power to furnish them. Be ready to
entertain those who do good: as there is occasion, we must
welcome strangers. Bless, and curse not. It means thorough good
will; not, bless them when at prayer, and curse them at other
times; but bless them always, and curse not at all. True
Christian love will make us take part in the sorrows and joys of
each other. Labour as much as you can to agree in the same
spiritual truths; and when you come short of that, yet agree in
affection. Look upon worldly pomp and dignity with holy
contempt. Do not mind it; be not in love with it. Be reconciled
to the place God in his providence puts you in, whatever it be.
Nothing is below us, but sin. We shall never find in our hearts
to condescend to others, while we indulge conceit of ourselves;
therefore that must be mortified.

#17-21 Since men became enemies to God, they have been very
ready to be enemies one to another. And those that embrace
religion, must expect to meet with enemies in a world whose
smiles seldom agree with Christ's. Recompense to no man evil for
evil. That is a brutish recompence, befitting only animals,
which are not conscious of any being above them, or of any
existence hereafter. And not only do, but study and take care to
do, that which is amiable and creditable, and recommends
religion to all with whom you converse. Study the things that
make for peace; if it be possible, without offending God and
wounding conscience. Avenge not yourselves. This is a hard
lesson to corrupt nature, therefore a remedy against it is
added. Give place unto wrath. When a man's passion is up, and
the stream is strong, let it pass off; lest it be made to rage
the more against us. The line of our duty is clearly marked out,
and if our enemies are not melted by persevering kindness, we
are not to seek vengeance; they will be consumed by the fiery
wrath of that God to whom vengeance belongeth. The last verse
suggests what is not easily understood by the world; that in all
strife and contention, those that revenge are conquered, and
those that forgive are conquerors. Be not overcome of evil.
Learn to defeat ill designs against you, either to change them,
or to preserve your own peace. He that has this rule over his
spirit, is better than the mighty. God's children may be asked
whether it is not more sweet unto them than all earthly good,
that God so enables them by his Spirit, thus to feel and act.
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* The duty of subjection to governors. (1-7) Exhortations to
mutual love. (8-10) To temperance and sobriety. (11-14)
 
#1-7 The grace of the gospel teaches us submission and quiet,
where pride and the carnal mind only see causes for murmuring
and discontent. Whatever the persons in authority over us
themselves may be, yet the just power they have, must be
submitted to and obeyed. In the general course of human affairs,
rulers are not a terror to honest, quiet, and good subjects, but
to evil-doers. Such is the power of sin and corruption, that
many will be kept back from crimes only by the fear of
punishment. Thou hast the benefit of the government, therefore
do what thou canst to preserve it, and nothing to disturb it.
This directs private persons to behave quietly and peaceably
where God has set them, #1Ti 2:1,2|. Christians must not use any
trick or fraud. All smuggling, dealing in contraband goods,
withholding or evading duties, is rebellion against the express
command of God. Thus honest neighbours are robbed, who will have
to pay the more; and the crimes of smugglers, and others who
join with them, are abetted. It is painful that some professors
of the gospel should countenance such dishonest practices. The
lesson here taught it becomes all Christians to learn and
practise, that the godly in the land will always be found the
quiet and the peaceable in the land, whatever others are.

#8-10 Christians must avoid useless expense, and be careful not
to contract any debts they have not the power to discharge. They
are also to stand aloof from all venturesome speculations and
rash engagements, and whatever may expose them to the danger of
not rendering to all their due. Do not keep in any one's debt.
Give every one his own. Do not spend that on yourselves, which
you owe to others. But many who are very sensible of the
trouble, think little of the sin, of being in debt. Love to
others includes all the duties of the second table. The last
five of the ten commandments are all summed up in this royal
law, Thou shalt love thy neighbour as thyself; with the same
sincerity that thou lovest thyself, though not in the same
measure and degree. He that loves his neighbour as himself, will
desire the welfare of his neighbour. On this is built that
golden rule, of doing as we would be done by. Love is a living,
active principle of obedience to the whole law. Let us not only
avoid injuries to the persons, connexions, property, and
characters of men; but do no kind or degree of evil to any man,
and study to be useful in every station of life.

#11-14 Four things are here taught, as a Christian's directory
for his day's work. When to awake; Now; and to awake out of the
sleep of carnal security, sloth, and negligence; out of the
sleep of spiritual death, and out of the sleep of spiritual
deadness. Considering the time; a busy time; a perilous time.
Also the salvation nigh at hand. Let us mind our way, and mend
our pace, we are nearer our journey's end. Also to make
ourselves ready. The night is far spent, the day is at hand;
therefore it is time to dress ourselves. Observe what we must
put off; clothes worn in the night. Cast off the sinful works of
darkness. Observe what we must put on; how we should dress our
souls. Put on the armour of light. A Christian must reckon
himself undressed, if unarmed. The graces of the Spirit are this
armour, to secure the soul from Satan's temptations, and the
assaults of this present evil world. Put on Christ; that
includes all. Put on righteousness of Christ, for justification.
Put on the Spirit and grace of Christ, for sanctification. The
Lord Jesus Christ must be put on as Lord to rule you as Jesus to
save you; and in both, as Christ anointed and appointed by the
Father to this ruling, saving work. And how to walk. When we are
up and ready, we are not to sit still, but to appear abroad; let
us walk. Christianity teaches us how to walk so as to please
God, who ever sees us. Walk honestly as in the day; avoiding the
works of darkness. Where there are riot and drunkenness, there
usually are chambering and wantonness, and strife and envy.
Solomon puts these all together, #Pr 23:29-35|. See what
provision to make. Our great care must be to provide for our
souls: but must we take no care about our bodies? Yes; but two
things are forbidden. Perplexing ourselves with anxious,
encumbering care; and indulging ourselves in irregular desires.
Natural wants are to be answered, but evil appetites must be
checked and denied. To ask meat for our necessities, is our
duty, we are taught to pray for daily bread; but to ask meat for
our lusts, is provoking God, #Ps 78:18|.
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* The Jewish converts cautioned against judging, and Gentile
believers against despising one the other. (1-13) And the
Gentiles exhorted to take heed of giving offence in their use of
indifferent things. (14-23)
 
#1-6 Differences of opinion prevailed even among the immediate
followers of Christ and their disciples. Nor did St. Paul
attempt to end them. Compelled assent to any doctrine, or
conformity to outward observances without being convinced, would
be hypocritical and of no avail. Attempts for producing absolute
oneness of mind among Christians would be useless. Let not
Christian fellowship be disturbed with strifes of words. It will
be good for us to ask ourselves, when tempted to disdain and
blame our brethren; Has not God owned them? and if he has, dare
I disown them? Let not the Christian who uses his liberty,
despise his weak brother as ignorant and superstitious. Let not
the scrupulous believer find fault with his brother, for God
accepted him, without regarding the distinctions of meats. We
usurp the place of God, when we take upon us thus to judge the
thoughts and intentions of others, which are out of our view.
The case as to the observance of days was much the same. Those
who knew that all these things were done away by Christ's
coming, took no notice of the festivals of the Jews. But it is
not enough that our consciences consent to what we do; it is
necessary that it be certified from the word of God. Take heed
of acting against a doubting conscience. We are all apt to make
our own views the standard of truth, to deem things certain
which to others appear doubtful. Thus Christians often despise
or condemn each other, about doubtful matters of no moment. A
thankful regard to God, the Author and Giver of all our mercies,
sanctifies and sweetens them.

#7-13 Though some are weak, and others are strong, yet all must
agree not to live to themselves. No one who has given up his
name to Christ, is allowedly a self-seeker; that is against true
Christianity. The business of our lives is not to please
ourselves, but to please God. That is true Christianity, which
makes Christ all in all. Though Christians are of different
strength, capacities, and practices in lesser things, yet they
are all the Lord's; all are looking and serving, and approving
themselves to Christ. He is Lord of those that are living, to
rule them; of those that are dead, to revive them, and raise
them up. Christians should not judge or despise one another,
because both the one and the other must shortly give an account.
A believing regard to the judgment of the great day, would
silence rash judgings. Let every man search his own heart and
life; he that is strict in judging and humbling himself, will
not be apt to judge and despise his brother. We must take heed
of saying or doing things which may cause others to stumble or
to fall. The one signifies a lesser, the other a greater degree
of offence; that which may be an occasion of grief or of guilt
to our brother.

#14-18 Christ deals gently with those who have true grace,
though they are weak in it. Consider the design of Christ's
death: also that drawing a soul to sin, threatens the
destruction of that soul. Did Christ deny himself for our
brethren, so as to die for them, and shall not we deny ourselves
for them, so as to keep from any indulgence? We cannot hinder
ungoverned tongues from speaking evil; but we must not give them
any occasion. We must deny ourselves in many cases what we may
lawfully do, when our doing it may hurt our good name. Our good
often comes to be evil spoken of, because we use lawful things
in an uncharitable and selfish manner. As we value the
reputation of the good we profess and practise, let us seek that
it may not be evil-spoken of. Righteousness, peace, and joy, are
words that mean a great deal. As to God, our great concern is to
appear before him justified by Christ's death, sanctified by the
Spirit of his grace; for the righteous Lord loveth
righteousness. As to our brethren, it is to live in peace, and
love, and charity with them; following peace with all men. As to
ourselves, it is joy in the Holy Ghost; that spiritual joy
wrought by the blessed Spirit in the hearts of believers, which
respects God as their reconciled Father, and heaven as their
expected home. Regard to Christ in doing our duties, alone can
make them acceptable. Those are most pleasing to God that are
best pleased with him; and they abound most in peace and joy in
the Holy Ghost. They are approved by wise and good men; and the
opinion of others is not to be regarded.

#19-23 Many wish for peace, and talk loudly for it, who do not
follow the things that make for peace. Meekness, humility,
self-denial, and love, make for peace. We cannot edify one
another, while quarrelling and contending. Many, for meat and
drink, destroy the work of God in themselves; nothing more
destroys the soul than pampering and pleasing the flesh, and
fulfilling the lusts of it; so others are hurt, by wilful
offence given. Lawful things may be done unlawfully, by giving
offence to brethren. This takes in all indifferent things,
whereby a brother is drawn into sin or trouble; or has his
graces, his comforts, or his resolutions weakened. Hast thou
faith? It is meant of knowledge and clearness as to our
Christian liberty. Enjoy the comfort of it, but do not trouble
others by a wrong use of it. Nor may we act against a doubting
conscience. How excellent are the blessings of Christ's kingdom,
which consists not in outward rites and ceremonies, but in
righteousness, peace, and joy in the Holy Ghost! How preferable
is the service of God to all other services! and in serving him
we are not called to live and die to ourselves, but unto Christ,
whose we are, and whom we ought to serve.
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* Directions how to behave towards the weak. (1-7) All to
receive one another as brethren. (8-13) The writing and
preaching of the apostle. (14-21) His purposed journeys. (22-29)
He requests their prayers. (30-33)
 
#1-7 Christian liberty was allowed, not for our pleasure, but
for the glory of God, and the good of others. We must please our
neighbour, for the good of his soul; not by serving his wicked
will, and humouring him in a sinful way; if we thus seek to
please men, we are not the servants of Christ. Christ's whole
life was a self-denying, self-displeasing life. And he is the
most advanced Christian, who is the most conformed to Christ.
Considering his spotless purity and holiness, nothing could be
more contrary to him, than to be made sin and a curse for us,
and to have the reproaches of God fall upon him; the just for
the unjust. He bore the guilt of sin, and the curse for it; we
are only called to bear a little of the trouble of it. He bore
the presumptuous sins of the wicked; we are called only to bear
the failings of the weak. And should not we be humble,
self-denying, and ready to consider one another, who are members
one of another? The Scriptures are written for our use and
benefit, as much as for those to whom they were first given.
Those are most learned who are most mighty in the Scriptures.
That comfort which springs from the word of God, is the surest
and sweetest, and the greatest stay to hope. The Spirit as a
Comforter, is the earnest of our inheritance. This
like-mindedness must be according to the precept of Christ,
according to his pattern and example. It is the gift of God; and
a precious gift it is, for which we must earnestly seek unto
him. Our Divine Master invites his disciples, and encourages
them by showing himself as meek and lowly in spirit. The same
disposition ought to mark the conduct of his servants,
especially of the strong towards the weak. The great end in all
our actions must be, that God may be glorified; nothing more
forwards this, than the mutual love and kindness of those who
profess religion. Those that agree in Christ may well agree
among themselves.

#8-13 Christ fulfilled the prophecies and promises relating to
the Jews, and the Gentile converts could have no excuse for
despising them. The Gentiles, being brought into the church, are
companions in patience and tribulation. They should praise God.
Calling upon all the nations to praise the Lord, shows that they
shall have knowledge of him. We shall never seek to Christ till
we trust in him. And the whole plan of redemption is suited to
reconcile us to one another, as well as to our gracious God, so
that an abiding hope of eternal life, through the sanctifying
and comforting power of the Holy Spirit, may be attained. Our
own power will never reach this; therefore where this hope is,
and is abounding, the blessed Spirit must have all the glory.
"All joy and peace;" all sorts of true joy and peace, so as to
suppress doubts and fears, through the powerful working of the
Holy Spirit.

#14-21 The apostle was persuaded that the Roman Christians were
filled with a kind and affectionate spirit, as well as with
knowledge. He had written to remind them of their duties and
their dangers, because God had appointed him the minister of
Christ to the Gentiles. Paul preached to them; but what made
them sacrifices to God, was, their sanctification; not his work,
but the work of the Holy Ghost: unholy things can never be
pleasing to the holy God. The conversion of souls pertains unto
God; therefore it is the matter of Paul's glorying, not the
things of the flesh. But though a great preacher, he could not
make one soul obedient, further than the Spirit of God
accompanied his labours. He principally sought the good of those
that sat in darkness. Whatever good we do, it is Christ who does
it by us.

#22-29 The apostle sought the things of Christ more than his own
will, and would not leave his work of planting churches to go to
Rome. It concerns all to do that first which is most needful. We
must not take it ill if our friends prefer work which is
pleasing to God, before visits and compliments, which may please
us. It is justly expected from all Christians, that they should
promote every good work, especially that blessed work, the
conversion of souls. Christian society is a heaven upon earth,
an earnest of our gathering together unto Christ at the great
day. Yet it is but partial, compared with our communion with
Christ; for that only will satisfy the soul. The apostle was
going to Jerusalem, as the messenger of charity. God loves a
cheerful giver. Every thing that passes between Christians
should be a proof and instance of the union they have in Jesus
Christ. The Gentiles received the gospel of salvation from the
Jews; therefore were bound to minister to them in what was
needed for the body. Concerning what he expected from them he
speaks doubtfully; but concerning what he expected from God he
speaks confidently. We cannot expect too little from man, nor
too much from God. And how delightful and advantageous it is to
have the gospel with the fulness of its blessings! What
wonderful and happy effects does it produce, when attended with
the power of the Spirit!

#30-33 Let us learn to value the effectual fervent prayers of
the righteous. How careful should we be, lest we forfeit our
interest in the love and prayers of God's praying people! If we
have experienced the Spirit's love, let us not be wanting in
this office of kindness for others. Those that would prevail in
prayer, must strive in prayer. Those who beg the prayers of
others, must not neglect to pray for themselves. And though
Christ knows our state and wants perfectly, he will know them
from us. As God must be sought, for restraining the ill-will of
our enemies, so also for preserving and increasing the good-will
of our friends. All our joy depends upon the will of God. Let us
be earnest in prayer with and for each other, that for Christ's
sake, and by the love of the Holy Spirit, great blessings may
come upon the souls of Christians, and the labours of ministers.
$-$-$- RO:16
 
* The apostle recommends Phebe to the church at Rome, and greets
several friends there. (1-16) Cautions the church against such
as made divisions. (17-20) Christian salutations. (21-24) The
epistle concludes with ascribing glory to God. (25-27)
 
#1-16 Paul recommends Phebe to the Christians at Rome. It
becomes Christians to help one another in their affairs,
especially strangers; we know not what help we may need
ourselves. Paul asks help for one that had been helpful to many;
he that watereth shall be watered also himself. Though the care
of all the churches came upon him daily, yet he could remember
many persons, and send salutations to each, with particular
characters of them, and express concern for them. Lest any
should feel themselves hurt, as if Paul had forgotten them, he
sends his remembrances to the rest, as brethren and saints,
though not named. He adds, in the close, a general salutation to
them all, in the name of the churches of Christ.

#17-20 How earnest, how endearing are these exhortations!
Whatever differs from the sound doctrine of the Scriptures,
opens a door to divisions and offences. If truth be forsaken,
unity and peace will not last long. Many call Christ, Master and
Lord, who are far from serving him. But they serve their carnal,
sensual, worldly interests. They corrupt the head by deceiving
the heart; perverting the judgments by winding themselves into
the affections. We have great need to keep our hearts with all
diligence. It has been the common policy of seducers to set upon
those who are softened by convictions. A pliable temper is good
when under good guidance, otherwise it may be easily led astray.
Be so wise as not to be deceived, yet so simple as not to be
deceivers. The blessing the apostle expects from God, is victory
over Satan. This includes all designs and devices of Satan
against souls, to defile, disturb, and destroy them; all his
attempts to keep us from the peace of heaven here, and the
possession of heaven hereafter. When Satan seems to prevail, and
we are ready to give up all as lost, then will the God of peace
interpose in our behalf. Hold out therefore, faith and patience,
yet a little while. If the grace of Christ be with us, who can
prevail against us?

#21-24 The apostle adds affectionate remembrances from persons
with him, known to the Roman Christians. It is a great comfort
to see the holiness and usefulness of our kindred. Not many
mighty, not many noble are called, but some are. It is lawful
for believers to bear civil offices; and it were to be wished
that all offices in Christian states, and in the church, were
bestowed upon prudent and steady Christians.

#25-27 That which establishes souls, is, the plain preaching of
Jesus Christ. Our redemption and salvation by our Lord Jesus
Christ, are, without controversy, a great mystery of godliness.
And yet, blessed be God, there is as much of this mystery made
plain as will bring us to heaven, if we do not wilfully neglect
so great salvation. Life and immortality are brought to light by
the gospel, and the Sun of Righteousness is risen on the world.
The Scriptures of the prophets, what they left in writing, is
not only made plain in itself, but by it this mystery is made
known to all nations. Christ is salvation to all nations. And
the gospel is revealed, not to be talked of and disputed about,
but to be submitted to. The obedience of faith is that obedience
which is paid to the word of faith, and which comes by the grace
of faith. All the glory that passes from fallen man to God, so
as to be accepted of him, must go through the Lord Jesus, in
whom alone our persons and doings are, or can be, pleasing to
God. Of his righteousness we must make mention, even of his
only; who, as he is the Mediator of all our prayers, so he is,
and will be, to eternity, the Mediator of all our praises.
Remembering that we are called to the obedience of faith, and
that every degree of wisdom is from the only wise God, we
should, by word and deed, render glory to him through Jesus
Christ; that so the grace of our Lord Jesus Christ may be with
us for ever.

1:1 paulos doulos tsb=iˆsou christou a=iˆsou klˆtos apostolos

 aph“rismenos eis euaggelion theou

1:2 o proepˆggeilato dia t“n prophˆt“n autou en graphais agiais

1:3 peri tou uiou autou tou genomenou ek spermatos ab=dauid

 ts=dabid kata sarka

1:4 tou oristhentos uiou theou en dunamei kata pneuma agi“sunˆs

 ex anastase“s nekr“n iˆsou christou tou kuriou ˆm“n

1:5 di ou elabomen charin kai apostolˆn eis upakoˆn piste“s en

 pasin tois ethnesin uper tou onomatos autou

1:6 en ois este kai umeis klˆtoi iˆsou christou

1:7 pasin tois ousin en r“mˆ agapˆtois theou klˆtois agiois

 charis umin kai eirˆnˆ apo theou patros ˆm“n kai kuriou iˆsou

 christou

1:8 pr“ton men eucharist“ t“ the“ mou dia iˆsou christou a=peri

 tsb=uper pant“n um“n oti ˆ pistis um“n kataggelletai en ol“ t“

 kosm“

1:9 martus gar mou estin o theos “ latreu“ en t“ pneumati mou en

 t“ euaggeli“ tou uiou autou “s adialeipt“s mneian um“n poioumai

1:10 pantote epi t“n proseuch“n mou deomenos a=ei a=p“s

 tsb=eip“s ˆdˆ pote euod“thˆsomai en t“ thelˆmati tou theou

 elthein pros umas

1:11 epipoth“ gar idein umas ina ti metad“ charisma umin

 pneumatikon eis to stˆrichthˆnai umas

1:12 touto de estin sumparaklˆthˆnai en umin dia tˆs en allˆlois

 piste“s um“n te kai emou

1:13 ou thel“ de umas agnoein adelphoi oti pollakis proethemˆn

 elthein pros umas kai ek“luthˆn achri tou deuro ina ts=karpon

 tina ab=karpon sch“ kai en umin kath“s kai en tois loipois

 ethnesin

1:14 ellˆsin te kai barbarois sophois te kai anoˆtois opheiletˆs

 eimi

1:15 out“s to kat eme prothumon kai umin tois en r“mˆ

 euaggelisasthai

1:16 ou gar epaischunomai to euaggelion tsb=tou tsb=christou

 dunamis gar theou estin eis s“tˆrian panti t“ pisteuonti

 ioudai“ te pr“ton kai ellˆni

1:17 dikaiosunˆ gar theou en aut“ apokaluptetai ek piste“s eis

 pistin kath“s gegraptai o de dikaios ek piste“s zˆsetai

1:18 apokaluptetai gar orgˆ theou ap ouranou epi pasan asebeian

 kai adikian anthr“p“n t“n tˆn alˆtheian en adikia katechont“n

1:19 dioti to gn“ston tou theou phaneron estin en autois o

 tsb=gar theos a=gar autois ephaner“sen

1:20 ta gar aorata autou apo ktise“s kosmou tois poiˆmasin

 nooumena kathoratai ˆ te aidios autou dunamis kai theiotˆs eis

 to einai autous anapologˆtous

1:21 dioti gnontes ton theon ouch “s theon edoxasan ˆ

 a=ˆucharistˆsan tsb=eucharistˆsan all ematai“thˆsan en tois

 dialogismois aut“n kai eskotisthˆ ˆ asunetos aut“n kardia

1:22 phaskontes einai sophoi em“ranthˆsan

1:23 kai ˆllaxan tˆn doxan tou aphthartou theou en omoi“mati

 eikonos phthartou anthr“pou kai petein“n kai tetrapod“n kai

 erpet“n

1:24 dio tsb=kai pared“ken autous o theos en tais epithumiais

 t“n kardi“n aut“n eis akatharsian tou atimazesthai ta s“mata

 aut“n en a=autois tsb=eautois

1:25 oitines metˆllaxan tˆn alˆtheian tou theou en t“ pseudei

 kai esebasthˆsan kai elatreusan tˆ ktisei para ton ktisanta os

 estin eulogˆtos eis tous ai“nas amˆn

1:26 dia touto pared“ken autous o theos eis pathˆ atimias ai te

 gar thˆleiai aut“n metˆllaxan tˆn phusikˆn chrˆsin eis tˆn para

 phusin

1:27 omoi“s te kai oi as=arsenes bt=arrenes aphentes tˆn

 phusikˆn chrˆsin tˆs thˆleias exekauthˆsan en tˆ orexei aut“n

 eis allˆlous arsenes en arsesin tˆn aschˆmosunˆn katergazomenoi

 kai tˆn antimisthian ˆn edei tˆs planˆs aut“n en eautois

 apolambanontes

1:28 kai kath“s ouk edokimasan ton theon echein en epign“sei

 pared“ken autous o theos eis adokimon noun poiein ta mˆ

 kathˆkonta

1:29 peplˆr“menous pasˆ adikia tsb=porneia ponˆria pleonexia

 kakia mestous phthonou phonou eridos dolou kakoˆtheias

 psithuristas

1:30 katalalous theostugeis ubristas uperˆphanous alazonas

 epheuretas kak“n goneusin apeitheis

1:31 asunetous asunthetous astorgous tsb=aspondous aneleˆmonas

1:32 oitines to dikai“ma tou theou epignontes oti oi ta toiauta

 prassontes axioi thanatou eisin ou monon auta poiousin alla kai

 suneudokousin tois prassousin

2:1 dio anapologˆtos ei “ anthr“pe pas o krin“n en “ gar krineis

 ton eteron seauton katakrineis ta gar auta prasseis o krin“n

2:2 oidamen de oti to krima tou theou estin kata alˆtheian epi

 tous ta toiauta prassontas

2:3 logizˆ de touto “ anthr“pe o krin“n tous ta toiauta

 prassontas kai poi“n auta oti su ekpheuxˆ to krima tou theou

2:4 ˆ tou ploutou tˆs chrˆstotˆtos autou kai tˆs anochˆs kai tˆs

 makrothumias kataphroneis agno“n oti to chrˆston tou theou eis

 metanoian se agei

2:5 kata de tˆn sklˆrotˆta sou kai ametanoˆton kardian

 thˆsaurizeis seaut“ orgˆn en ˆmera orgˆs kai apokalupse“s b=kai

 dikaiokrisias tou theou

2:6 os apod“sei ekast“ kata ta erga autou

2:7 tois men kath upomonˆn ergou agathou doxan kai timˆn kai

 aphtharsian zˆtousin z“ˆn ai“nion

2:8 tois de ex eritheias kai a=apeithousi tsb=apeithousin

 tsb=men tˆ alˆtheia peithomenois de tˆ adikia tsb=thumos

 tsb=kai orgˆ a=kai a=thumos

2:9 thlipsis kai stenoch“ria epi pasan psuchˆn anthr“pou tou

 katergazomenou to kakon ioudaiou te pr“ton kai ellˆnos

2:10 doxa de kai timˆ kai eirˆnˆ panti t“ ergazomen“ to agathon

 ioudai“ te pr“ton kai ellˆni

2:11 ou gar estin a=pros“polˆmpsia tsb=pros“polˆpsia para t“

 the“

2:12 osoi gar anom“s ˆmarton anom“s kai apolountai kai osoi en

 nom“ ˆmarton dia nomou krithˆsontai

2:13 ou gar oi akroatai tsb=tou nomou dikaioi para a=[t“] tsb=t“

 the“ all oi poiˆtai tsb=tou nomou dikai“thˆsontai

2:14 otan gar ethnˆ ta mˆ nomon echonta phusei ta tou nomou

 a=poi“sin tsb=poiˆ outoi nomon mˆ echontes eautois eisin nomos

2:15 oitines endeiknuntai to ergon tou nomou grapton en tais

 kardiais aut“n summarturousˆs aut“n tˆs suneidˆse“s kai metaxu

 allˆl“n t“n logism“n katˆgorount“n ˆ kai apologoumen“n

2:16 en ˆmera ote krinei o theos ta krupta t“n anthr“p“n kata to

 euaggelion mou dia tsb=iˆsou christou a=iˆsou

2:17 a=ei a=de tsb=ide su ioudaios eponomazˆ kai epanapauˆ

 tsb=t“ nom“ kai kauchasai en the“

2:18 kai gin“skeis to thelˆma kai dokimazeis ta diapheronta

 katˆchoumenos ek tou nomou

2:19 pepoithas te seauton odˆgon einai tuphl“n ph“s t“n en

 skotei

2:20 paideutˆn aphron“n didaskalon nˆpi“n echonta tˆn morph“sin

 tˆs gn“se“s kai tˆs alˆtheias en t“ nom“

2:21 o oun didask“n eteron seauton ou didaskeis o kˆruss“n mˆ

 kleptein klepteis

2:22 o leg“n mˆ moicheuein moicheueis o bdelussomenos ta eid“la

 ierosuleis

2:23 os en nom“ kauchasai dia tˆs parabase“s tou nomou ton theon

 atimazeis

2:24 to gar onoma tou theou di umas blasphˆmeitai en tois

 ethnesin kath“s gegraptai

2:25 peritomˆ men gar “phelei ean nomon prassˆs ean de parabatˆs

 nomou ˆs ˆ peritomˆ sou akrobustia gegonen

2:26 ean oun ˆ akrobustia ta dikai“mata tou nomou phulassˆ

 a=ouch tsb=ouchi ˆ akrobustia autou eis peritomˆn logisthˆsetai

2:27 kai krinei ˆ ek phuse“s akrobustia ton nomon telousa se ton

 dia grammatos kai peritomˆs parabatˆn nomou

2:28 ou gar o en t“ phaner“ ioudaios estin oude ˆ en t“ phaner“

 en sarki peritomˆ

2:29 all o en t“ krupt“ ioudaios kai peritomˆ kardias en

 pneumati ou grammati ou o epainos ouk ex anthr“p“n all ek tou

 theou

3:1 ti oun to perisson tou ioudaiou ˆ tis ˆ “pheleia tˆs

 peritomˆs

3:2 polu kata panta tropon pr“ton men a=[gar] tsb=gar oti

 episteuthˆsan ta logia tou theou

3:3 ti gar ei ˆpistˆsan tines mˆ ˆ apistia aut“n tˆn pistin tou

 theou katargˆsei

3:4 mˆ genoito ginesth“ de o theos alˆthˆs pas de anthr“pos

 pseustˆs kath“s gegraptai op“s an dikai“thˆs en tois logois sou

 kai a=nikˆseis tsb=nikˆsˆs en t“ krinesthai se

3:5 ei de ˆ adikia ˆm“n theou dikaiosunˆn sunistˆsin ti eroumen

 mˆ adikos o theos o epipher“n tˆn orgˆn kata anthr“pon leg“

3:6 mˆ genoito epei p“s krinei o theos ton kosmon

3:7 ei a=de tsb=gar ˆ alˆtheia tou theou en t“ em“ pseusmati

 eperisseusen eis tˆn doxan autou ti eti kag“ “s amart“los

 krinomai

3:8 kai mˆ kath“s blasphˆmoumetha kai kath“s phasin tines ˆmas

 legein oti poiˆs“men ta kaka ina elthˆ ta agatha “n to krima

 endikon estin

3:9 ti oun proechometha ou pant“s proˆtiasametha gar ioudaious

 te kai ellˆnas pantas uph amartian einai

3:10 kath“s gegraptai b=[oti] ats=oti ouk estin dikaios oude eis

3:11 ouk estin o suni“n ouk estin o ekzˆt“n ton theon

3:12 pantes exeklinan ama a=ˆchre“thˆsan tsb=ˆchrei“thˆsan ouk

 estin a=o poi“n chrˆstotˆta a=[ouk tsb=ouk a=estin] tsb=estin

 e“s enos

3:13 taphos ane“gmenos o larugx aut“n tais gl“ssais aut“n

 edoliousan ios aspid“n upo ta cheilˆ aut“n

3:14 “n to stoma aras kai pikrias gemei

3:15 oxeis oi podes aut“n ekcheai aima

3:16 suntrimma kai talaip“ria en tais odois aut“n

3:17 kai odon eirˆnˆs ouk egn“san

3:18 ouk estin phobos theou apenanti t“n ophthalm“n aut“n

3:19 oidamen de oti osa o nomos legei tois en t“ nom“ lalei ina

 pan stoma phragˆ kai upodikos genˆtai pas o kosmos t“ the“

3:20 dioti ex erg“n nomou ou dikai“thˆsetai pasa sarx en“pion

 autou dia gar nomou epign“sis amartias

3:21 nuni de ch“ris nomou dikaiosunˆ theou pephaner“tai

 marturoumenˆ upo tou nomou kai t“n prophˆt“n

3:22 dikaiosunˆ de theou dia piste“s iˆsou christou eis pantas

 tsb=kai tsb=epi tsb=pantas tous pisteuontas ou gar estin

 diastolˆ

3:23 pantes gar ˆmarton kai usterountai tˆs doxˆs tou theou

3:24 dikaioumenoi d“rean tˆ autou chariti dia tˆs apolutr“se“s

 tˆs en christ“ iˆsou

3:25 on proetheto o theos ilastˆrion dia a=[tˆs] tsb=tˆs piste“s

 en t“ autou aimati eis endeixin tˆs dikaiosunˆs autou dia tˆn

 paresin t“n progegonot“n amartˆmat“n

3:26 en tˆ anochˆ tou theou pros a=tˆn endeixin tˆs dikaiosunˆs

 autou en t“ nun kair“ eis to einai auton dikaion kai dikaiounta

 ton ek piste“s iˆsou

3:27 pou oun ˆ kauchˆsis exekleisthˆ dia poiou nomou t“n erg“n

 ouchi alla dia nomou piste“s

3:28 logizometha a=gar tsb=oun tsb=pistei dikaiousthai a=pistei

 anthr“pon ch“ris erg“n nomou

3:29 ˆ ioudai“n o theos monon ouchi tsb=de kai ethn“n nai kai

 ethn“n

3:30 a=eiper tsb=epeiper eis o theos os dikai“sei peritomˆn ek

 piste“s kai akrobustian dia tˆs piste“s

3:31 nomon oun katargoumen dia tˆs piste“s mˆ genoito alla nomon

 a=istanomen tsb=ist“men

4:1 ti oun eroumen a=eurˆkenai abraam ton a=propatora tsb=patera

 ˆm“n tsb=eurˆkenai kata sarka

4:2 ei gar abraam ex erg“n edikai“thˆ echei kauchˆma all ou pros

 tsb=ton theon

4:3 ti gar ˆ graphˆ legei episteusen de abraam t“ the“ kai

 elogisthˆ aut“ eis dikaiosunˆn

4:4 t“ de ergazomen“ o misthos ou logizetai kata charin alla

 kata ts=to opheilˆma

4:5 t“ de mˆ ergazomen“ pisteuonti de epi ton dikaiounta ton

 asebˆ logizetai ˆ pistis autou eis dikaiosunˆn

4:6 kathaper kai ab=dauid ts=dabid legei ton makarismon tou

 anthr“pou “ o theos logizetai dikaiosunˆn ch“ris erg“n

4:7 makarioi “n aphethˆsan ai anomiai kai “n epekaluphthˆsan ai

 amartiai

4:8 makarios anˆr a=ou tsb=“ ou mˆ logisˆtai kurios amartian

4:9 o makarismos oun outos epi tˆn peritomˆn ˆ kai epi tˆn

 akrobustian legomen gar tsb=oti elogisthˆ t“ abraam ˆ pistis

 eis dikaiosunˆn

4:10 p“s oun elogisthˆ en peritomˆ onti ˆ en akrobustia ouk en

 peritomˆ all en akrobustia

4:11 kai sˆmeion elaben peritomˆs sphragida tˆs dikaiosunˆs tˆs

 piste“s tˆs en tˆ akrobustia eis to einai auton patera pant“n

 t“n pisteuont“n di akrobustias eis to logisthˆnai a=[kai]

 tsb=kai autois a=[tˆn] tsb=tˆn dikaiosunˆn

4:12 kai patera peritomˆs tois ouk ek peritomˆs monon alla kai

 tois stoichousin tois ichnesin tˆs b=piste“s b=tˆs en tsb=tˆ

 akrobustia ats=piste“s tou patros ˆm“n abraam

4:13 ou gar dia nomou ˆ epaggelia t“ abraam ˆ t“ spermati autou

 to klˆronomon auton einai tsb=tou kosmou alla dia dikaiosunˆs

 piste“s

4:14 ei gar oi ek nomou klˆronomoi keken“tai ˆ pistis kai

 katˆrgˆtai ˆ epaggelia

4:15 o gar nomos orgˆn katergazetai ou a=de tsb=gar ouk estin

 nomos oude parabasis

4:16 dia touto ek piste“s ina kata charin eis to einai bebaian

 tˆn epaggelian panti t“ spermati ou t“ ek tou nomou monon alla

 kai t“ ek piste“s abraam os estin patˆr pant“n ˆm“n

4:17 kath“s gegraptai oti patera poll“n ethn“n tetheika se

 katenanti ou episteusen theou tou z“opoiountos tous nekrous kai

 kalountos ta mˆ onta “s onta

4:18 os par elpida ep elpidi episteusen eis to genesthai auton

 patera poll“n ethn“n kata to eirˆmenon out“s estai to sperma

 sou

4:19 kai mˆ asthenˆsas tˆ pistei tsb=ou katenoˆsen to eautou

 s“ma a=[ˆdˆ] tsb=ˆdˆ nenekr“menon ekatontaetˆs pou uparch“n kai

 tˆn nekr“sin tˆs mˆtras sarras

4:20 eis de tˆn epaggelian tou theou ou diekrithˆ tˆ apistia all

 enedunam“thˆ tˆ pistei dous doxan t“ the“

4:21 kai plˆrophorˆtheis oti o epˆggeltai dunatos estin kai

 poiˆsai

4:22 dio a=[kai] tsb=kai elogisthˆ aut“ eis dikaiosunˆn

4:23 ouk egraphˆ de di auton monon oti elogisthˆ aut“

4:24 alla kai di ˆmas ois mellei logizesthai tois pisteuousin

 epi ton egeiranta iˆsoun ton kurion ˆm“n ek nekr“n

4:25 os paredothˆ dia ta parapt“mata ˆm“n kai ˆgerthˆ dia tˆn

 dikai“sin ˆm“n

5:1 dikai“thentes oun ek piste“s eirˆnˆn echomen pros ton theon

 dia tou kuriou ˆm“n iˆsou christou

5:2 di ou kai tˆn prosag“gˆn eschˆkamen a=[tˆ tsb=tˆ a=pistei]

 tsb=pistei eis tˆn charin tautˆn en ˆ estˆkamen kai kauch“metha

 ep elpidi tˆs doxˆs tou theou

5:3 ou monon de alla kai kauch“metha en tais thlipsesin eidotes

 oti ˆ thlipsis upomonˆn katergazetai

5:4 ˆ de upomonˆ dokimˆn ˆ de dokimˆ elpida

5:5 ˆ de elpis ou kataischunei oti ˆ agapˆ tou theou ekkechutai

 en tais kardiais ˆm“n dia pneumatos agiou tou dothentos ˆmin

5:6 eti gar christos ont“n ˆm“n asthen“n a=eti kata kairon uper

 aseb“n apethanen

5:7 molis gar uper dikaiou tis apothaneitai uper gar tou agathou

 tacha tis kai tolma apothanein

5:8 sunistˆsin de tˆn eautou agapˆn eis ˆmas o theos oti eti

 amart“l“n ont“n ˆm“n christos uper ˆm“n apethanen

5:9 poll“ oun mallon dikai“thentes nun en t“ aimati autou

 s“thˆsometha di autou apo tˆs orgˆs

5:10 ei gar echthroi ontes katˆllagˆmen t“ the“ dia tou thanatou

 tou uiou autou poll“ mallon katallagentes s“thˆsometha en tˆ

 z“ˆ autou

5:11 ou monon de alla kai kauch“menoi en t“ the“ dia tou kuriou

 ˆm“n iˆsou christou di ou nun tˆn katallagˆn elabomen

5:12 dia touto “sper di enos anthr“pou ˆ amartia eis ton kosmon

 eisˆlthen kai dia tˆs amartias o thanatos kai out“s eis pantas

 anthr“pous o thanatos diˆlthen eph “ pantes ˆmarton

5:13 achri gar nomou amartia ˆn en kosm“ amartia de ouk

 ellogeitai mˆ ontos nomou

5:14 a=alla tsb=all ebasileusen o thanatos apo adam mechri

 a=m“use“s tsb=m“se“s kai epi tous mˆ amartˆsantas epi t“

 omoi“mati tˆs parabase“s adam os estin tupos tou mellontos

5:15 all ouch “s to parapt“ma out“s kai to charisma ei gar t“

 tou enos parapt“mati oi polloi apethanon poll“ mallon ˆ charis

 tou theou kai ˆ d“rea en chariti tˆ tou enos anthr“pou iˆsou

 christou eis tous pollous eperisseusen

5:16 kai ouch “s di enos amartˆsantos to d“rˆma to men gar krima

 ex enos eis katakrima to de charisma ek poll“n parapt“mat“n eis

 dikai“ma

5:17 ei gar t“ tou enos parapt“mati o thanatos ebasileusen dia

 tou enos poll“ mallon oi tˆn perisseian tˆs charitos kai tˆs

 d“reas tˆs dikaiosunˆs lambanontes en z“ˆ basileusousin dia tou

 enos iˆsou christou

5:18 ara oun “s di enos parapt“matos eis pantas anthr“pous eis

 katakrima out“s kai di enos dikai“matos eis pantas anthr“pous

 eis dikai“sin z“ˆs

5:19 “sper gar dia tˆs parakoˆs tou enos anthr“pou amart“loi

 katestathˆsan oi polloi out“s kai dia tˆs upakoˆs tou enos

 dikaioi katastathˆsontai oi polloi

5:20 nomos de pareisˆlthen ina pleonasˆ to parapt“ma ou de

 epleonasen ˆ amartia upereperisseusen ˆ charis

5:21 ina “sper ebasileusen ˆ amartia en t“ thanat“ out“s kai ˆ

 charis basileusˆ dia dikaiosunˆs eis z“ˆn ai“nion dia iˆsou

 christou tou kuriou ˆm“n

6:1 ti oun eroumen a=epimen“men tsb=epimenoumen tˆ amartia ina ˆ

 charis pleonasˆ

6:2 mˆ genoito oitines apethanomen tˆ amartia p“s eti zˆsomen en

 autˆ

6:3 ˆ agnoeite oti osoi ebaptisthˆmen eis christon iˆsoun eis

 ton thanaton autou ebaptisthˆmen

6:4 sunetaphˆmen oun aut“ dia tou baptismatos eis ton thanaton

 ina “sper ˆgerthˆ christos ek nekr“n dia tˆs doxˆs tou patros

 out“s kai ˆmeis en kainotˆti z“ˆs peripatˆs“men

6:5 ei gar sumphutoi gegonamen t“ omoi“mati tou thanatou autou

 alla kai tˆs anastase“s esometha

6:6 touto gin“skontes oti o palaios ˆm“n anthr“pos sunestaur“thˆ

 ina katargˆthˆ to s“ma tˆs amartias tou mˆketi douleuein ˆmas

 tˆ amartia

6:7 o gar apothan“n dedikai“tai apo tˆs amartias

6:8 ei de apethanomen sun christ“ pisteuomen oti kai suzˆsomen

 aut“

6:9 eidotes oti christos egertheis ek nekr“n ouketi apothnˆskei

 thanatos autou ouketi kurieuei

6:10 o gar apethanen tˆ amartia apethanen ephapax o de zˆ zˆ t“

 the“

6:11 out“s kai umeis logizesthe eautous a=[einai] nekrous men

 tsb=einai tˆ amartia z“ntas de t“ the“ en christ“ iˆsou tsb=t“

 tsb=kuri“ tsb=ˆm“n

6:12 mˆ oun basileuet“ ˆ amartia en t“ thnˆt“ um“n s“mati eis to

 upakouein tsb=autˆ tsb=en tais epithumiais autou

6:13 mˆde paristanete ta melˆ um“n opla adikias tˆ amartia alla

 parastˆsate eautous t“ the“ a=“sei tsb=“s ek nekr“n z“ntas kai

 ta melˆ um“n opla dikaiosunˆs t“ the“

6:14 amartia gar um“n ou kurieusei ou gar este upo nomon a=alla

 tsb=all upo charin

6:15 ti oun a=amartˆs“men tsb=amartˆsomen oti ouk esmen upo

 nomon a=alla tsb=all upo charin mˆ genoito

6:16 ouk oidate oti “ paristanete eautous doulous eis upakoˆn

 douloi este “ upakouete ˆtoi amartias eis thanaton ˆ upakoˆs

 eis dikaiosunˆn

6:17 charis de t“ the“ oti ˆte douloi tˆs amartias upˆkousate de

 ek kardias eis on paredothˆte tupon didachˆs

6:18 eleuther“thentes de apo tˆs amartias edoul“thˆte tˆ

 dikaiosunˆ

6:19 anthr“pinon leg“ dia tˆn astheneian tˆs sarkos um“n “sper

 gar parestˆsate ta melˆ um“n doula tˆ akatharsia kai tˆ anomia

 eis tˆn anomian out“s nun parastˆsate ta melˆ um“n doula tˆ

 dikaiosunˆ eis agiasmon

6:20 ote gar douloi ˆte tˆs amartias eleutheroi ˆte tˆ

 dikaiosunˆ

6:21 tina oun karpon eichete tote eph ois nun epaischunesthe to

 gar telos ekein“n thanatos

6:22 nuni de eleuther“thentes apo tˆs amartias doul“thentes de

 t“ the“ echete ton karpon um“n eis agiasmon to de telos z“ˆn

 ai“nion

6:23 ta gar ops“nia tˆs amartias thanatos to de charisma tou

 theou z“ˆ ai“nios en christ“ iˆsou t“ kuri“ ˆm“n

7:1 ˆ agnoeite adelphoi gin“skousin gar nomon lal“ oti o nomos

 kurieuei tou anthr“pou eph oson chronon zˆ

7:2 ˆ gar upandros gunˆ t“ z“nti andri dedetai nom“ ean de

 apothanˆ o anˆr katˆrgˆtai apo tou nomou tou andros

7:3 ara oun z“ntos tou andros moichalis chrˆmatisei ean genˆtai

 andri eter“ ean de apothanˆ o anˆr eleuthera estin apo tou

 nomou tou mˆ einai autˆn moichalida genomenˆn andri eter“

7:4 “ste adelphoi mou kai umeis ethanat“thˆte t“ nom“ dia tou

 s“matos tou christou eis to genesthai umas eter“ t“ ek nekr“n

 egerthenti ina karpophorˆs“men t“ the“

7:5 ote gar ˆmen en tˆ sarki ta pathˆmata t“n amarti“n ta dia

 tou nomou enˆrgeito en tois melesin ˆm“n eis to karpophorˆsai

 t“ thanat“

7:6 nuni de katˆrgˆthˆmen apo tou nomou s=apothanontos

 abt=apothanontes en “ kateichometha “ste douleuein ˆmas en

 kainotˆti pneumatos kai ou palaiotˆti grammatos

7:7 ti oun eroumen o nomos amartia mˆ genoito alla tˆn amartian

 ouk egn“n ei mˆ dia nomou tˆn te gar epithumian ouk ˆdein ei mˆ

 o nomos elegen ouk epithumˆseis

7:8 aphormˆn de labousa ˆ amartia dia tˆs entolˆs kateirgasato

 en emoi pasan epithumian ch“ris gar nomou amartia nekra

7:9 eg“ de ez“n ch“ris nomou pote elthousˆs de tˆs entolˆs ˆ

 amartia anezˆsen eg“ de apethanon

7:10 kai eurethˆ moi ˆ entolˆ ˆ eis z“ˆn autˆ eis thanaton

7:11 ˆ gar amartia aphormˆn labousa dia tˆs entolˆs exˆpatˆsen

 me kai di autˆs apekteinen

7:12 “ste o men nomos agios kai ˆ entolˆ agia kai dikaia kai

 agathˆ

7:13 to oun agathon emoi a=egeneto tsb=gegonen thanatos mˆ

 genoito alla ˆ amartia ina phanˆ amartia dia tou agathou moi

 katergazomenˆ thanaton ina genˆtai kath uperbolˆn amart“los ˆ

 amartia dia tˆs entolˆs

7:14 oidamen gar oti o nomos pneumatikos estin eg“ de a=sarkinos

 tsb=sarkikos eimi pepramenos upo tˆn amartian

7:15 o gar katergazomai ou gin“sk“ ou gar o thel“ touto prass“

 all o mis“ touto poi“

7:16 ei de o ou thel“ touto poi“ sumphˆmi t“ nom“ oti kalos

7:17 nuni de ouketi eg“ katergazomai auto a=alla tsb=all ˆ

 oikousa en emoi amartia

7:18 oida gar oti ouk oikei en emoi ab=tout ab=estin

 ts=toutestin en tˆ sarki mou agathon to gar thelein parakeitai

 moi to de katergazesthai to kalon a=ou tsb=ouch tsb=eurisk“

7:19 ou gar o thel“ poi“ agathon a=alla tsb=all o ou thel“ kakon

 touto prass“

7:20 ei de o ou thel“ a=[eg“] tsb=eg“ touto poi“ ouketi eg“

 katergazomai auto a=alla tsb=all ˆ oikousa en emoi amartia

7:21 eurisk“ ara ton nomon t“ thelonti emoi poiein to kalon oti

 emoi to kakon parakeitai

7:22 sunˆdomai gar t“ nom“ tou theou kata ton es“ anthr“pon

7:23 blep“ de eteron nomon en tois melesin mou antistrateuomenon

 t“ nom“ tou noos mou kai aichmal“tizonta me ab=en t“ nom“ tˆs

 amartias t“ onti en tois melesin mou

7:24 talaip“ros eg“ anthr“pos tis me rusetai ek tou s“matos tou

 thanatou toutou

7:25 a=charis a=de tsb=eucharist“ t“ the“ dia iˆsou christou tou

 kuriou ˆm“n ara oun autos eg“ t“ men noi douleu“ nom“ theou tˆ

 de sarki nom“ amartias

8:1 ouden ara nun katakrima tois en christ“ iˆsou tsb=mˆ

 tsb=kata tsb=sarka tsb=peripatousin tsb=alla tsb=kata

 tsb=pneuma

8:2 o gar nomos tou pneumatos tˆs z“ˆs en christ“ iˆsou

 ˆleuther“sen a=se tsb=me apo tou nomou tˆs amartias kai tou

 thanatou

8:3 to gar adunaton tou nomou en “ ˆsthenei dia tˆs sarkos o

 theos ton eautou uion pempsas en omoi“mati sarkos amartias kai

 peri amartias katekrinen tˆn amartian en tˆ sarki

8:4 ina to dikai“ma tou nomou plˆr“thˆ en ˆmin tois mˆ kata

 sarka peripatousin alla kata pneuma

8:5 oi gar kata sarka ontes ta tˆs sarkos phronousin oi de kata

 pneuma ta tou pneumatos

8:6 to gar phronˆma tˆs sarkos thanatos to de phronˆma tou

 pneumatos z“ˆ kai eirˆnˆ

8:7 dioti to phronˆma tˆs sarkos echthra eis theon t“ gar nom“

 tou theou ouch upotassetai oude gar dunatai

8:8 oi de en sarki ontes the“ aresai ou dunantai

8:9 umeis de ouk este en sarki a=alla tsb=all en pneumati eiper

 pneuma theou oikei en umin ei de tis pneuma christou ouk echei

 outos ouk estin autou

8:10 ei de christos en umin to men s“ma nekron ab=dia ts=di

 amartian to de pneuma z“ˆ dia dikaiosunˆn

8:11 ei de to pneuma tou egeirantos a=ton iˆsoun ek nekr“n oikei

 en umin o egeiras tsb=ton christon ek nekr“n z“opoiˆsei kai ta

 thnˆta s“mata um“n dia as=tou bt=to as=enoikountos bt=enoikoun

 autou as=pneumatos bt=pneuma en umin

8:12 ara oun adelphoi opheiletai esmen ou tˆ sarki tou kata

 sarka zˆn

8:13 ei gar kata sarka zˆte mellete apothnˆskein ei de pneumati

 tas praxeis tou s“matos thanatoute zˆsesthe

8:14 osoi gar pneumati theou agontai outoi tsb=eisin uioi theou

 a=eisin

8:15 ou gar elabete pneuma douleias palin eis phobon a=alla

 tsb=all elabete pneuma uiothesias en “ krazomen abba o patˆr

8:16 auto to pneuma summarturei t“ pneumati ˆm“n oti esmen tekna

 theou

8:17 ei de tekna kai klˆronomoi klˆronomoi men theou

 sugklˆronomoi de christou eiper sumpaschomen ina kai

 sundoxasth“men

8:18 logizomai gar oti ouk axia ta pathˆmata tou nun kairou pros

 tˆn mellousan doxan apokaluphthˆnai eis ˆmas

8:19 ˆ gar apokaradokia tˆs ktise“s tˆn apokalupsin t“n ui“n tou

 theou apekdechetai

8:20 tˆ gar mataiotˆti ˆ ktisis upetagˆ ouch ekousa alla dia ton

 upotaxanta a=eph tsb=ep elpidi

8:21 oti kai autˆ ˆ ktisis eleuther“thˆsetai apo tˆs douleias

 tˆs phthoras eis tˆn eleutherian tˆs doxˆs t“n tekn“n tou theou

8:22 oidamen gar oti pasa ˆ ktisis sustenazei kai sun“dinei

 achri tou nun

8:23 ou monon de alla kai autoi tˆn aparchˆn tou pneumatos

 echontes tsb=kai ˆmeis a=kai autoi en eautois stenazomen

 uiothesian apekdechomenoi tˆn apolutr“sin tou s“matos ˆm“n

8:24 tˆ gar elpidi es“thˆmen elpis de blepomenˆ ouk estin elpis

 o gar blepei tis tsb=ti tsb=kai elpizei

8:25 ei de o ou blepomen elpizomen di upomonˆs apekdechometha

8:26 “saut“s de kai to pneuma sunantilambanetai a=tˆ tsb=tais

 a=astheneia tsb=astheneiais ˆm“n to gar ti b=proseuxometha

 ats=proseux“metha katho dei ouk oidamen a=alla tsb=all auto to

 pneuma uperentugchanei tsb=uper tsb=ˆm“n stenagmois alalˆtois

8:27 o de a=eraun“n tsb=ereun“n tas kardias oiden ti to phronˆma

 tou pneumatos oti kata theon entugchanei uper agi“n

8:28 oidamen de oti tois agap“sin ton theon panta sunergei eis

 agathon tois kata prothesin klˆtois ousin

8:29 oti ous proegn“ kai pro“risen summorphous tˆs eikonos tou

 uiou autou eis to einai auton pr“totokon en pollois adelphois

8:30 ous de pro“risen toutous kai ekalesen kai ous ekalesen

 toutous kai edikai“sen ous de edikai“sen toutous kai edoxasen

8:31 ti oun eroumen pros tauta ei o theos uper ˆm“n tis kath

 ˆm“n

8:32 os ge tou idiou uiou ouk epheisato a=alla tsb=all uper ˆm“n

 pant“n pared“ken auton p“s ouchi kai sun aut“ ta panta ˆmin

 charisetai

8:33 tis egkalesei kata eklekt“n theou theos o dikai“n

8:34 tis o katakrin“n christos a=[iˆsous] o apothan“n mallon de

 tsb=kai egertheis os kai estin en dexia tou theou os kai

 entugchanei uper ˆm“n

8:35 tis ˆmas ch“risei apo tˆs agapˆs tou christou thlipsis ˆ

 stenoch“ria ˆ di“gmos ˆ limos ˆ gumnotˆs ˆ kindunos ˆ machaira

8:36 kath“s gegraptai oti ab=eneken ts=eneka sou thanatoumetha

 olˆn tˆn ˆmeran elogisthˆmen “s probata sphagˆs

8:37 all en toutois pasin upernik“men dia tou agapˆsantos ˆmas

8:38 pepeismai gar oti oute thanatos oute z“ˆ oute aggeloi oute

 archai oute tsb=dunameis tsb=oute enest“ta oute mellonta a=oute

 a=dunameis

8:39 oute ups“ma oute bathos oute tis ktisis etera dunˆsetai

 ˆmas ch“risai apo tˆs agapˆs tou theou tˆs en christ“ iˆsou t“

 kuri“ ˆm“n

9:1 alˆtheian leg“ en christ“ ou pseudomai summarturousˆs moi

 tˆs suneidˆse“s mou en pneumati agi“

9:2 oti lupˆ moi estin megalˆ kai adialeiptos odunˆ tˆ kardia

 mou

9:3 b=euchomˆn ats=ˆuchomˆn gar tsb=autos tsb=eg“ anathema einai

 a=autos a=eg“ apo tou christou uper t“n adelph“n mou t“n

 suggen“n mou kata sarka

9:4 oitines eisin israˆlitai “n ˆ uiothesia kai ˆ doxa kai ai

 diathˆkai kai ˆ nomothesia kai ˆ latreia kai ai epaggeliai

9:5 “n oi pateres kai ex “n o christos to kata sarka o “n epi

 pant“n theos eulogˆtos eis tous ai“nas amˆn

9:6 ouch oion de oti ekpept“ken o logos tou theou ou gar pantes

 oi ex israˆl outoi israˆl

9:7 oud oti eisin sperma abraam pantes tekna all en isaak

 klˆthˆsetai soi sperma

9:8 ab=tout ab=estin ts=toutestin ou ta tekna tˆs sarkos tauta

 tekna tou theou alla ta tekna tˆs epaggelias logizetai eis

 sperma

9:9 epaggelias gar o logos outos kata ton kairon touton

 eleusomai kai estai tˆ sarra uios

9:10 ou monon de alla kai rebekka ex enos koitˆn echousa isaak

 tou patros ˆm“n

9:11 mˆp“ gar gennˆthent“n mˆde praxant“n ti agathon ˆ a=phaulon

 tsb=kakon ina ˆ kat eklogˆn ab=prothesis tou theou ts=prothesis

 menˆ ouk ex erg“n all ek tou kalountos

9:12 a=errethˆ tsb=errˆthˆ autˆ oti o meiz“n douleusei t“

 elassoni

9:13 kath“s gegraptai ton iak“b ˆgapˆsa ton de ˆsau emisˆsa

9:14 ti oun eroumen mˆ adikia para t“ the“ mˆ genoito

9:15 t“ a=m“usˆ gar b=m“usˆ ts=m“sˆ legei eleˆs“ on an ele“ kai

 a=oiktirˆs“ tsb=oikteirˆs“ on an a=oiktir“ tsb=oikteir“

9:16 ara oun ou tou thelontos oude tou trechontos alla tou

 a=ele“ntos tsb=eleountos theou

9:17 legei gar ˆ graphˆ t“ phara“ oti eis auto touto exˆgeira se

 op“s endeix“mai en soi tˆn dunamin mou kai op“s diaggelˆ to

 onoma mou en pasˆ tˆ gˆ

9:18 ara oun on thelei eleei on de thelei sklˆrunei

9:19 ereis tsb=oun moi a=oun ti a=[oun] eti memphetai t“ gar

 boulˆmati autou tis anthestˆken

9:20 tsb=menounge “ anthr“pe a=menounge su tis ei o

 antapokrinomenos t“ the“ mˆ erei to plasma t“ plasanti ti me

 epoiˆsas out“s

9:21 ˆ ouk echei exousian o kerameus tou pˆlou ek tou autou

 phuramatos poiˆsai o men eis timˆn skeuos o de eis atimian

9:22 ei de thel“n o theos endeixasthai tˆn orgˆn kai gn“risai to

 dunaton autou ˆnegken en pollˆ makrothumia skeuˆ orgˆs

 katˆrtismena eis ap“leian

9:23 kai ina gn“risˆ ton plouton tˆs doxˆs autou epi skeuˆ

 eleous a proˆtoimasen eis doxan

9:24 ous kai ekalesen ˆmas ou monon ex ioudai“n alla kai ex

 ethn“n

9:25 “s kai en t“ “sˆe legei kales“ ton ou laon mou laon mou kai

 tˆn ouk ˆgapˆmenˆn ˆgapˆmenˆn

9:26 kai estai en t“ top“ ou a=errethˆ tsb=errˆthˆ autois ou

 laos mou umeis ekei klˆthˆsontai uioi theou z“ntos

9:27 ˆsaias de krazei uper tou israˆl ean ˆ o arithmos t“n ui“n

 israˆl “s ˆ ammos tˆs thalassˆs to a=upoleimma tsb=kataleimma

 s“thˆsetai

9:28 logon gar suntel“n kai suntemn“n tsb=en tsb=dikaiosunˆ

 tsb=oti tsb=logon tsb=suntetmˆmenon poiˆsei kurios epi tˆs gˆs

9:29 kai kath“s proeirˆken ˆsaias ei mˆ kurios saba“th

 egkatelipen ˆmin sperma “s sodoma an egenˆthˆmen kai “s gomorra

 an “moi“thˆmen

9:30 ti oun eroumen oti ethnˆ ta mˆ di“konta dikaiosunˆn

 katelaben dikaiosunˆn dikaiosunˆn de tˆn ek piste“s

9:31 israˆl de di“k“n nomon dikaiosunˆs eis nomon

 tsb=dikaiosunˆs ouk ephthasen

9:32 ab=dia ab=ti ts=diati oti ouk ek piste“s all “s ex erg“n

 tsb=nomou prosekopsan tsb=gar t“ lith“ tou proskommatos

9:33 kath“s gegraptai idou tithˆmi en si“n lithon proskommatos

 kai petran skandalou kai tsb=pas o pisteu“n ep aut“ ou

 kataischunthˆsetai

10:1 adelphoi ˆ men eudokia tˆs emˆs kardias kai ˆ deˆsis tsb=ˆ

 pros ton theon uper a=aut“n tsb=tou tsb=israˆl tsb=estin eis

 s“tˆrian

10:2 martur“ gar autois oti zˆlon theou echousin all ou kat

 epign“sin

10:3 agnoountes gar tˆn tou theou dikaiosunˆn kai tˆn idian

 a=[dikaiosunˆn] tsb=dikaiosunˆn zˆtountes stˆsai tˆ dikaiosunˆ

 tou theou ouch upetagˆsan

10:4 telos gar nomou christos eis dikaiosunˆn panti t“

 pisteuonti

10:5 ab=m“usˆs ts=m“sˆs gar graphei tˆn dikaiosunˆn tˆn ek

 a=[tou] tsb=tou nomou oti o poiˆsas auta anthr“pos zˆsetai en

 autois

10:6 ˆ de ek piste“s dikaiosunˆ out“s legei mˆ eipˆs en tˆ

 kardia sou tis anabˆsetai eis ton ouranon tout estin christon

 katagagein

10:7 ˆ tis katabˆsetai eis tˆn abusson tout estin christon ek

 nekr“n anagagein

10:8 alla ti legei eggus sou to rˆma estin en t“ stomati sou kai

 en tˆ kardia sou tout estin to rˆma tˆs piste“s o kˆrussomen

10:9 oti ean omologˆsˆs en t“ stomati sou kurion iˆsoun kai

 pisteusˆs en tˆ kardia sou oti o theos auton ˆgeiren ek nekr“n

 s“thˆsˆ

10:10 kardia gar pisteuetai eis dikaiosunˆn stomati de

 omologeitai eis s“tˆrian

10:11 legei gar ˆ graphˆ pas o pisteu“n ep aut“ ou

 kataischunthˆsetai

10:12 ou gar estin diastolˆ ioudaiou te kai ellˆnos o gar autos

 kurios pant“n plout“n eis pantas tous epikaloumenous auton

10:13 pas gar os an epikalesˆtai to onoma kuriou s“thˆsetai

10:14 p“s oun a=epikales“ntai tsb=epikalesontai eis on ouk

 episteusan p“s de a=pisteus“sin tsb=pisteusousin ou ouk ˆkousan

 p“s de a=akous“sin tsb=akousousin ch“ris kˆrussontos

10:15 p“s de a=kˆrux“sin tsb=kˆruxousin ean mˆ apostal“sin

 kath“s gegraptai “s “raioi oi podes t“n euaggelizomen“n a=[ta]

 tsb=eirˆnˆn tsb=t“n tsb=euaggelizomen“n tsb=ta agatha

10:16 all ou pantes upˆkousan t“ euaggeli“ ˆsaias gar legei

 kurie tis episteusen tˆ akoˆ ˆm“n

10:17 ara ˆ pistis ex akoˆs ˆ de akoˆ dia rˆmatos a=christou

 tsb=theou

10:18 alla leg“ mˆ ouk ˆkousan menounge eis pasan tˆn gˆn

 exˆlthen o phthoggos aut“n kai eis ta perata tˆs oikoumenˆs ta

 rˆmata aut“n

10:19 alla leg“ mˆ tsb=ouk tsb=egn“ israˆl a=ouk a=egn“ pr“tos

 ab=m“usˆs ts=m“sˆs legei eg“ parazˆl“s“ umas ep ouk ethnei a=ep

 tsb=epi ethnei asunet“ parorgi“ umas

10:20 ˆsaias de apotolma kai legei eurethˆn a=[en] tois eme mˆ

 zˆtousin emphanˆs egenomˆn tois eme mˆ eper“t“sin

10:21 pros de ton israˆl legei olˆn tˆn ˆmeran exepetasa tas

 cheiras mou pros laon apeithounta kai antilegonta

11:1 leg“ oun mˆ ap“sato o theos ton laon autou mˆ genoito kai

 gar eg“ israˆlitˆs eimi ek spermatos abraam phulˆs beniamin

11:2 ouk ap“sato o theos ton laon autou on proegn“ ˆ ouk oidate

 en ˆlia ti legei ˆ graphˆ “s entugchanei t“ the“ kata tou

 israˆl tsb=leg“n

11:3 kurie tous prophˆtas sou apekteinan tsb=kai ta thusiastˆria

 sou kateskapsan kag“ upeleiphthˆn monos kai zˆtousin tˆn

 psuchˆn mou

11:4 alla ti legei aut“ o chrˆmatismos katelipon emaut“

 eptakischilious andras oitines ouk ekampsan gonu tˆ baal

11:5 out“s oun kai en t“ nun kair“ leimma kat eklogˆn charitos

 gegonen

11:6 ei de chariti ouketi ex erg“n epei ˆ charis ouketi ginetai

 charis tsb=ei tsb=de tsb=ex tsb=erg“n tsb=ouketi tsb=estin

 tsb=charis tsb=epei tsb=to tsb=ergon tsb=ouketi tsb=estin

 tsb=ergon

11:7 ti oun o epizˆtei israˆl ab=touto ts=toutou ouk epetuchen ˆ

 de eklogˆ epetuchen oi de loipoi ep“r“thˆsan

11:8 kath“s gegraptai ed“ken autois o theos pneuma katanuxe“s

 ophthalmous tou mˆ blepein kai “ta tou mˆ akouein e“s tˆs

 sˆmeron ˆmeras

11:9 kai ab=dauid ts=dabid legei genˆthˆt“ ˆ trapeza aut“n eis

 pagida kai eis thˆran kai eis skandalon kai eis antapodoma

 autois

11:10 skotisthˆt“san oi ophthalmoi aut“n tou mˆ blepein kai ton

 n“ton aut“n a=dia a=pantos tsb=diapantos sugkampson

11:11 leg“ oun mˆ eptaisan ina pes“sin mˆ genoito alla t“ aut“n

 parapt“mati ˆ s“tˆria tois ethnesin eis to parazˆl“sai autous

11:12 ei de to parapt“ma aut“n ploutos kosmou kai to ˆttˆma

 aut“n ploutos ethn“n pos“ mallon to plˆr“ma aut“n

11:13 umin a=de tsb=gar leg“ tois ethnesin eph oson men a=oun

 eimi eg“ ethn“n apostolos tˆn diakonian mou doxaz“

11:14 ei p“s parazˆl“s“ mou tˆn sarka kai s“s“ tinas ex aut“n

11:15 ei gar ˆ apobolˆ aut“n katallagˆ kosmou tis ˆ

 a=proslˆmpsis tsb=proslˆpsis ei mˆ z“ˆ ek nekr“n

11:16 ei de ˆ aparchˆ agia kai to phurama kai ei ˆ riza agia kai

 oi kladoi

11:17 ei de tines t“n klad“n exeklasthˆsan su de agrielaios “n

 enekentristhˆs en autois kai sugkoin“nos tˆs rizˆs tsb=kai tˆs

 piotˆtos tˆs elaias egenou

11:18 mˆ katakauch“ t“n klad“n ei de katakauchasai ou su tˆn

 rizan bastazeis a=alla tsb=all ˆ riza se

11:19 ereis oun exeklasthˆsan ts=oi kladoi ina eg“ egkentristh“

11:20 kal“s tˆ apistia exeklasthˆsan su de tˆ pistei estˆkas mˆ

 a=upsˆla a=phronei tsb=upsˆlophronei alla phobou

11:21 ei gar o theos t“n kata phusin klad“n ouk epheisato a=[mˆ

 a=p“s] tsb=mˆp“s oude sou ab=pheisetai ts=pheisˆtai

11:22 ide oun chrˆstotˆta kai apotomian theou epi men tous

 pesontas a=apotomia tsb=apotomian epi de se a=chrˆstotˆs

 a=theou tsb=chrˆstotˆta ean a=epimenˆs tsb=epimeinˆs tˆ

 chrˆstotˆti epei kai su ekkopˆsˆ

11:23 a=kakeinoi tsb=kai tsb=ekeinoi de ean mˆ a=epimen“sin

 tsb=epimein“sin tˆ apistia egkentristhˆsontai dunatos gar

 ats=estin o theos b=estin palin egkentrisai autous

11:24 ei gar su ek tˆs kata phusin exekopˆs agrielaiou kai para

 phusin enekentristhˆs eis kallielaion pos“ mallon outoi oi kata

 phusin egkentristhˆsontai tˆ idia elaia

11:25 ou gar thel“ umas agnoein adelphoi to mustˆrion touto ina

 mˆ ˆte a=[par] tsb=par eautois phronimoi oti p“r“sis apo merous

 t“ israˆl gegonen a=achri tsb=achris ou to plˆr“ma t“n ethn“n

 eiselthˆ

11:26 kai out“s pas israˆl s“thˆsetai kath“s gegraptai ˆxei ek

 si“n o ruomenos tsb=kai apostrepsei asebeias apo iak“b

11:27 kai autˆ autois ˆ par emou diathˆkˆ otan aphel“mai tas

 amartias aut“n

11:28 kata men to euaggelion echthroi di umas kata de tˆn

 eklogˆn agapˆtoi dia tous pateras

11:29 ametamelˆta gar ta charismata kai ˆ klˆsis tou theou

11:30 “sper gar tsb=kai umeis pote ˆpeithˆsate t“ the“ nun de

 ˆleˆthˆte tˆ tout“n apeitheia

11:31 out“s kai outoi nun ˆpeithˆsan t“ umeter“ eleei ina kai

 autoi a=[nun] eleˆth“sin

11:32 sunekleisen gar o theos tous pantas eis apeitheian ina

 tous pantas eleˆsˆ

11:33 “ bathos ploutou kai sophias kai gn“se“s theou “s

 a=anexeraunˆta tsb=anexereunˆta ta krimata autou kai

 anexichniastoi ai odoi autou

11:34 tis gar egn“ noun kuriou ˆ tis sumboulos autou egeneto

11:35 ˆ tis proed“ken aut“ kai antapodothˆsetai aut“

11:36 oti ex autou kai di autou kai eis auton ta panta aut“ ˆ

 doxa eis tous ai“nas amˆn

12:1 parakal“ oun umas adelphoi dia t“n oiktirm“n tou theou

 parastˆsai ta s“mata um“n thusian z“san agian euareston t“ the“

 tˆn logikˆn latreian um“n

12:2 kai mˆ b=suschˆmatizesthai ats=suschˆmatizesthe t“ ai“ni

 tout“ alla b=metamorphousthai ats=metamorphousthe tˆ

 anakain“sei tou noos tsb=um“n eis to dokimazein umas ti to

 thelˆma tou theou to agathon kai euareston kai teleion

12:3 leg“ gar dia tˆs charitos tˆs dotheisˆs moi panti t“ onti

 en umin mˆ uperphronein par o dei phronein alla phronein eis to

 s“phronein ekast“ “s o theos emerisen metron piste“s

12:4 kathaper gar en eni s“mati tsb=melˆ polla a=melˆ echomen ta

 de melˆ panta ou tˆn autˆn echei praxin

12:5 out“s oi polloi en s“ma esmen en christ“ a=to tsb=o de kath

 eis allˆl“n melˆ

12:6 echontes de charismata kata tˆn charin tˆn dotheisan ˆmin

 diaphora eite prophˆteian kata tˆn analogian tˆs piste“s

12:7 eite diakonian en tˆ diakonia eite o didask“n en tˆ

 didaskalia

12:8 eite o parakal“n en tˆ paraklˆsei o metadidous en aplotˆti

 o proistamenos en spoudˆ o ele“n en ilarotˆti

12:9 ˆ agapˆ anupokritos apostugountes to ponˆron koll“menoi t“

 agath“

12:10 tˆ philadelphia eis allˆlous philostorgoi tˆ timˆ allˆlous

 proˆgoumenoi

12:11 tˆ spoudˆ mˆ oknˆroi t“ pneumati zeontes t“ abs=kuri“

 t=kair“ douleuontes

12:12 tˆ elpidi chairontes tˆ thlipsei upomenontes tˆ proseuchˆ

 proskarterountes

12:13 tais chreiais t“n agi“n koin“nountes tˆn philoxenian

 di“kontes

12:14 eulogeite tous di“kontas a=[umas] tsb=umas eulogeite kai

 mˆ katarasthe

12:15 chairein meta chairont“n tsb=kai klaiein meta klaiont“n

12:16 to auto eis allˆlous phronountes mˆ ta upsˆla phronountes

 alla tois tapeinois sunapagomenoi mˆ ginesthe phronimoi par

 eautois

12:17 mˆdeni kakon anti kakou apodidontes pronooumenoi kala

 en“pion pant“n anthr“p“n

12:18 ei dunaton to ex um“n meta pant“n anthr“p“n eirˆneuontes

12:19 mˆ eautous ekdikountes agapˆtoi alla dote topon tˆ orgˆ

 gegraptai gar emoi ekdikˆsis eg“ antapod“s“ legei kurios

12:20 a=alla ean tsb=oun peina o echthros sou ps“mize auton ean

 dipsa potize auton touto gar poi“n anthrakas puros s“reuseis

 epi tˆn kephalˆn autou

12:21 mˆ nik“ upo tou kakou alla nika en t“ agath“ to kakon

13:1 pasa psuchˆ exousiais uperechousais upotassesth“ ou gar

 estin exousia ei mˆ ab=upo ts=apo theou ai de ousai a=upo

 tsb=exousiai tsb=upo tsb=tou theou tetagmenai eisin

13:2 “ste o antitassomenos tˆ exousia tˆ tou theou diatagˆ

 anthestˆken oi de anthestˆkotes eautois krima a=lˆmpsontai

 tsb=lˆpsontai

13:3 oi gar archontes ouk eisin phobos a=t“ tsb=t“n a=agath“

 tsb=agath“n a=erg“ tsb=erg“n alla a=t“ tsb=t“n a=kak“ tsb=kak“n

 theleis de mˆ phobeisthai tˆn exousian to agathon poiei kai

 exeis epainon ex autˆs

13:4 theou gar diakonos estin soi eis to agathon ean de to kakon

 poiˆs phobou ou gar eikˆ tˆn machairan phorei theou gar

 diakonos estin ekdikos eis orgˆn t“ to kakon prassonti

13:5 dio anagkˆ upotassesthai ou monon dia tˆn orgˆn alla kai

 dia tˆn suneidˆsin

13:6 dia touto gar kai phorous teleite leitourgoi gar theou

 eisin eis auto touto proskarterountes

13:7 apodote tsb=oun pasin tas opheilas t“ ton phoron ton phoron

 t“ to telos to telos t“ ton phobon ton phobon t“ tˆn timˆn tˆn

 timˆn

13:8 mˆdeni mˆden opheilete ei mˆ to tsb=agapan allˆlous

 a=agapan o gar agap“n ton eteron nomon peplˆr“ken

13:9 to gar ou moicheuseis ou phoneuseis ou klepseis b=[ou ts=ou

 b=pseudomarturˆseis] ts=pseudomarturˆseis ouk epithumˆseis kai

 ei tis etera entolˆ en tsb=tout“ t“ log“ a=tout“

 anakephalaioutai a=[en tsb=en a=t“] tsb=t“ agapˆseis ton

 plˆsion sou “s ab=seauton ts=eauton

13:10 ˆ agapˆ t“ plˆsion kakon ouk ergazetai plˆr“ma oun nomou ˆ

 agapˆ

13:11 kai touto eidotes ton kairon oti “ra tsb=ˆmas ˆdˆ a=umas

 ex upnou egerthˆnai nun gar egguteron ˆm“n ˆ s“tˆria ˆ ote

 episteusamen

13:12 ˆ nux proekopsen ˆ de ˆmera ˆggiken apoth“metha oun ta

 erga tou skotous tsb=kai endus“metha a=[de] ta opla tou ph“tos

13:13 “s en ˆmera euschˆmon“s peripatˆs“men mˆ k“mois kai

 methais mˆ koitais kai aselgeiais mˆ eridi kai zˆl“

13:14 a=alla tsb=all endusasthe ton kurion iˆsoun christon kai

 tˆs sarkos pronoian mˆ poieisthe eis epithumias

14:1 ton de asthenounta tˆ pistei proslambanesthe mˆ eis

 diakriseis dialogism“n

14:2 os men pisteuei phagein panta o de asthen“n lachana esthiei

14:3 o esthi“n ton mˆ esthionta mˆ exoutheneit“ tsb=kai o a=de

 mˆ esthi“n ton esthionta mˆ krinet“ o theos gar auton

 proselabeto

14:4 su tis ei o krin“n allotrion oiketˆn t“ idi“ kuri“ stˆkei ˆ

 piptei stathˆsetai de a=dunatei tsb=dunatos gar tsb=estin o

 a=kurios tsb=theos stˆsai auton

14:5 os men a=[gar] krinei ˆmeran par ˆmeran os de krinei pasan

 ˆmeran ekastos en t“ idi“ noi plˆrophoreisth“

14:6 o phron“n tˆn ˆmeran kuri“ phronei kai tsb=o tsb=mˆ

 tsb=phron“n tsb=tˆn tsb=ˆmeran tsb=kuri“ tsb=ou tsb=phronei

 b=kai o esthi“n kuri“ esthiei eucharistei gar t“ the“ kai o mˆ

 esthi“n kuri“ ouk esthiei kai eucharistei t“ the“

14:7 oudeis gar ˆm“n eaut“ zˆ kai oudeis eaut“ apothnˆskei

14:8 ean te gar z“men t“ kuri“ z“men ean te apothnˆsk“men t“

 kuri“ apothnˆskomen ean te oun z“men ean te apothnˆsk“men tou

 kuriou esmen

14:9 eis touto gar christos tsb=kai apethanen kai tsb=anestˆ

 tsb=kai ab=ezˆsen ts=anezˆsen ina kai nekr“n kai z“nt“n

 kurieusˆ

14:10 su de ti krineis ton adelphon sou ˆ kai su ti exoutheneis

 ton adelphon sou pantes gar parastˆsometha t“ bˆmati tou

 a=theou tsb=christou

14:11 gegraptai gar z“ eg“ legei kurios oti emoi kampsei pan

 gonu kai pasa gl“ssa exomologˆsetai t“ the“

14:12 ara a=[oun] tsb=oun ekastos ˆm“n peri eautou logon d“sei

 a=[t“ tsb=t“ a=the“] tsb=the“

14:13 mˆketi oun allˆlous krin“men alla touto krinate mallon to

 mˆ tithenai proskomma t“ adelph“ ˆ skandalon

14:14 oida kai pepeismai en kuri“ iˆsou oti ouden koinon di

 b=autou ats=eautou ei mˆ t“ logizomen“ ti koinon einai ekein“

 koinon

14:15 ei a=gar tsb=de dia br“ma o adelphos sou lupeitai ouketi

 kata agapˆn peripateis mˆ t“ br“mati sou ekeinon apollue uper

 ou christos apethanen

14:16 mˆ blasphˆmeisth“ oun um“n to agathon

14:17 ou gar estin ˆ basileia tou theou br“sis kai posis alla

 dikaiosunˆ kai eirˆnˆ kai chara en pneumati agi“

14:18 o gar en a=tout“ tsb=toutois douleu“n t“ christ“ euarestos

 t“ the“ kai dokimos tois anthr“pois

14:19 ara oun ta tˆs eirˆnˆs di“k“men kai ta tˆs oikodomˆs tˆs

 eis allˆlous

14:20 mˆ eneken br“matos katalue to ergon tou theou panta men

 kathara alla kakon t“ anthr“p“ t“ dia proskommatos esthionti

14:21 kalon to mˆ phagein krea mˆde piein oinon mˆde en “ o

 adelphos sou proskoptei tsb=ˆ tsb=skandalizetai tsb=ˆ

 tsb=asthenei

14:22 su pistin a=[ˆn] echeis kata ab=seauton ts=sauton eche

 en“pion tou theou makarios o mˆ krin“n eauton en “ dokimazei

14:23 o de diakrinomenos ean phagˆ katakekritai oti ouk ek

 piste“s pan de o ouk ek piste“s amartia estin

15:1 opheilomen de ˆmeis oi dunatoi ta asthenˆmata t“n adunat“n

 bastazein kai mˆ eautois areskein

15:2 ekastos ts=gar ˆm“n t“ plˆsion aresket“ eis to agathon pros

 oikodomˆn

15:3 kai gar o christos ouch eaut“ ˆresen alla kath“s gegraptai

 oi oneidismoi t“n oneidizont“n se a=epepesan tsb=epepeson ep

 eme

15:4 osa gar proegraphˆ eis tˆn ˆmeteran didaskalian a=egraphˆ

 tsb=proegraphˆ ina dia tˆs upomonˆs kai ab=dia tˆs paraklˆse“s

 t“n graph“n tˆn elpida ech“men

15:5 o de theos tˆs upomonˆs kai tˆs paraklˆse“s d“ˆ umin to

 auto phronein en allˆlois kata christon iˆsoun

15:6 ina omothumadon en eni stomati doxazˆte ton theon kai

 patera tou kuriou ˆm“n iˆsou christou

15:7 dio proslambanesthe allˆlous kath“s kai o christos

 proselabeto ab=umas ts=ˆmas eis doxan a=tou theou

15:8 leg“ a=gar tsb=de ts=iˆsoun christon b=iˆsoun diakonon

 gegenˆsthai peritomˆs uper alˆtheias theou eis to bebai“sai tas

 epaggelias t“n pater“n

15:9 ta de ethnˆ uper eleous doxasai ton theon kath“s gegraptai

 dia touto exomologˆsomai soi en ethnesin kai t“ onomati sou

 psal“

15:10 kai palin legei euphranthˆte ethnˆ meta tou laou autou

15:11 kai palin aineite tsb=ton tsb=kurion panta ta ethnˆ a=ton

 a=kurion kai a=epainesat“san tsb=epainesate auton pantes oi

 laoi

15:12 kai palin ˆsaias legei estai ˆ riza tou iessai kai o

 anistamenos archein ethn“n ep aut“ ethnˆ elpiousin

15:13 o de theos tˆs elpidos plˆr“sai umas pasˆs charas kai

 eirˆnˆs en t“ pisteuein eis to perisseuein umas en tˆ elpidi en

 dunamei pneumatos agiou

15:14 pepeismai de adelphoi mou kai autos eg“ peri um“n oti kai

 autoi mestoi este agath“sunˆs peplˆr“menoi pasˆs a=[tˆs]

 gn“se“s dunamenoi kai b=allous ats=allˆlous nouthetein

15:15 tolmˆroteron de egrapsa umin tsb=adelphoi apo merous “s

 epanamimnˆsk“n umas dia tˆn charin tˆn dotheisan moi upo tou

 theou

15:16 eis to einai me leitourgon tsb=iˆsou christou a=iˆsou eis

 ta ethnˆ ierourgounta to euaggelion tou theou ina genˆtai ˆ

 prosphora t“n ethn“n euprosdektos ˆgiasmenˆ en pneumati agi“

15:17 ech“ oun a=[tˆn] kauchˆsin en christ“ iˆsou ta pros ab=ton

 theon

15:18 ou gar tolmˆs“ tsb=lalein ti a=lalein “n ou kateirgasato

 christos di emou eis upakoˆn ethn“n log“ kai erg“

15:19 en dunamei sˆmei“n kai terat“n en dunamei pneumatos

 a=[theou] tsb=theou “ste me apo ierousalˆm kai kukl“ mechri tou

 illurikou peplˆr“kenai to euaggelion tou christou

15:20 out“s de philotimoumenon euaggelizesthai ouch opou

 “nomasthˆ christos ina mˆ ep allotrion themelion oikodom“

15:21 alla kath“s gegraptai ois ouk anˆggelˆ peri autou opsontai

 kai oi ouk akˆkoasin sunˆsousin

15:22 dio kai enekoptomˆn ta polla tou elthein pros umas

15:23 nuni de mˆketi topon ech“n en tois a=klimasi tsb=klimasin

 toutois epipothian de ech“n tou elthein pros umas apo poll“n

 et“n

15:24 “s a=an tsb=ean poreu“mai eis tˆn spanian tsb=eleusomai

 tsb=pros tsb=umas elpiz“ gar diaporeuomenos theasasthai umas

 kai uph um“n propemphthˆnai ekei ean um“n pr“ton apo merous

 emplˆsth“

15:25 nuni de poreuomai eis ierousalˆm diakon“n tois agiois

15:26 eudokˆsan gar makedonia kai achaia koin“nian tina

 poiˆsasthai eis tous pt“chous t“n agi“n t“n en ierousalˆm

15:27 eudokˆsan gar kai opheiletai tsb=aut“n eisin a=aut“n ei

 gar tois pneumatikois aut“n ekoin“nˆsan ta ethnˆ opheilousin

 kai en tois sarkikois leitourgˆsai autois

15:28 touto oun epitelesas kai sphragisamenos autois ton karpon

 touton apeleusomai di um“n eis tsb=tˆn spanian

15:29 oida de oti erchomenos pros umas en plˆr“mati eulogias

 tsb=tou tsb=euaggeliou tsb=tou christou eleusomai

15:30 parakal“ de umas a=[adelphoi] tsb=adelphoi dia tou kuriou

 ˆm“n iˆsou christou kai dia tˆs agapˆs tou pneumatos

 sunag“nisasthai moi en tais proseuchais uper emou pros ton

 theon

15:31 ina rusth“ apo t“n apeithount“n en tˆ ioudaia kai tsb=ina

 ˆ diakonia mou ˆ eis ierousalˆm euprosdektos tsb=genˆtai tois

 agiois a=genˆtai

15:32 ina en chara a=elth“n tsb=elth“ pros umas dia thelˆmatos

 theou tsb=kai sunanapaus“mai umin

15:33 o de theos tˆs eirˆnˆs meta pant“n um“n amˆn

16:1 sunistˆmi de umin phoibˆn tˆn adelphˆn ˆm“n ousan a=[kai]

 diakonon tˆs ekklˆsias tˆs en kegchreais

16:2 ina autˆn prosdexˆsthe en kuri“ axi“s t“n agi“n kai

 parastˆte autˆ en “ an um“n chrˆzˆ pragmati kai gar autˆ

 prostatis poll“n egenˆthˆ kai tsb=autou emou a=autou

16:3 aspasasthe ab=priskan ts=priskillan kai akulan tous

 sunergous mou en christ“ iˆsou

16:4 oitines uper tˆs psuchˆs mou ton eaut“n trachˆlon upethˆkan

 ois ouk eg“ monos eucharist“ alla kai pasai ai ekklˆsiai t“n

 ethn“n

16:5 kai tˆn kat oikon aut“n ekklˆsian aspasasthe epaineton ton

 agapˆton mou os estin aparchˆ tˆs a=asias tsb=achaias eis

 christon

16:6 aspasasthe a=marian tsb=mariam ˆtis polla ekopiasen eis

 a=umas tsb=ˆmas

16:7 aspasasthe andronikon kai iounian tous suggeneis mou kai

 sunaichmal“tous mou oitines eisin episˆmoi en tois apostolois

 oi kai pro emou a=gegonan tsb=gegonasin en christ“

16:8 aspasasthe a=ampliaton tsb=amplian ton agapˆton mou en

 kuri“

16:9 aspasasthe ourbanon ton sunergon ˆm“n en christ“ kai

 stachun ton agapˆton mou

16:10 aspasasthe apellˆn ton dokimon en christ“ aspasasthe tous

 ek t“n aristoboulou

16:11 aspasasthe ab=ˆr“di“na ts=ˆrodi“na ton suggenˆ mou

 aspasasthe tous ek t“n narkissou tous ontas en kuri“

16:12 aspasasthe truphainan kai truph“san tas kopi“sas en kuri“

 aspasasthe persida tˆn agapˆtˆn ˆtis polla ekopiasen en kuri“

16:13 aspasasthe rouphon ton eklekton en kuri“ kai tˆn mˆtera

 autou kai emou

16:14 aspasasthe asugkriton phlegonta tsb=erman tsb=patroban

 ermˆn a=patroban a=erman kai tous sun autois adelphous

16:15 aspasasthe philologon kai ioulian nˆrea kai tˆn adelphˆn

 autou kai olumpan kai tous sun autois pantas agious

16:16 aspasasthe allˆlous en philˆmati agi“ aspazontai umas ai

 ekklˆsiai a=pasai tou christou

16:17 parakal“ de umas adelphoi skopein tous tas dichostasias

 kai ta skandala para tˆn didachˆn ˆn umeis emathete poiountas

 kai a=ekklinete tsb=ekklinate ap aut“n

16:18 oi gar toioutoi t“ kuri“ ˆm“n tsb=iˆsou christ“ ou

 douleuousin alla tˆ eaut“n koilia kai dia tˆs chrˆstologias kai

 eulogias exapat“sin tas kardias t“n akak“n

16:19 ˆ gar um“n upakoˆ eis pantas aphiketo tsb=chair“ tsb=oun

 tsb=to eph umin a=oun a=chair“ thel“ de umas sophous tsb=men

 einai eis to agathon akeraious de eis to kakon

16:20 o de theos tˆs eirˆnˆs suntripsei ton satanan upo tous

 podas um“n en tachei ˆ charis tou kuriou ˆm“n iˆsou

 tsb=christou meth um“n s=amˆn

16:21 a=aspazetai tsb=aspazontai umas timotheos o sunergos mou

 kai loukios kai ias“n kai s“sipatros oi suggeneis mou

16:22 aspazomai umas eg“ tertios o grapsas tˆn epistolˆn en

 kuri“

16:23 aspazetai umas gaios o xenos mou kai tsb=tˆs tsb=ekklˆsias

 olˆs a=tˆs a=ekklˆsias aspazetai umas erastos o oikonomos tˆs

 pole“s kai kouartos o adelphos

16:24 tsb=ˆ tsb=charis tsb=tou tsb=kuriou tsb=ˆm“n tsb=iˆsou

 tsb=christou tsb=meta tsb=pant“n tsb=um“n tsb=amˆn

16:25 a=[t“ b=[14:24] tsb=t“ de dunamen“ umas stˆrixai kata to

 euaggelion mou kai to kˆrugma iˆsou christou kata apokalupsin

 mustˆriou chronois ai“niois sesigˆmenou

16:26 b=[14:25] phaner“thentos de nun dia te graph“n prophˆtik“n

 kat epitagˆn tou ai“niou theou eis upakoˆn piste“s eis panta ta

 ethnˆ gn“risthentos

16:27 b=[14:26] mon“ soph“ the“ dia iˆsou christou abt=“ ˆ doxa

 eis tous ai“nas a=amˆn] tsb=amˆn t=[pros t=r“maious t=egraphˆ

 t=apo t=korinthou t=dia t=phoibˆs t=tˆs t=diakonou t=tˆs t=en

 t=kegchreais t=ekklˆsias]